Patterns of Life Force

Julian Barnard

Bibliographical information First published by: Date: ISBN Bach Educational Programme 1987 0 9506610 1 5

This explanation of life force, thought forms and patterns of behaviour illuminates the action of the Bach Flower remedies and their relationship with health and disease. The collected works were brought together in this anthology by Julian Barnard and copyright is owned by Flower Remedy Programme 1987 Republished electronically by the Bach Flower Research Programme 2003. Licensed by the author for copying for research purposes. No commercial use is allowed.

Contents
5 6 Author’s Preface Chapter 1

Introduction
8 Chapter 2

The Birth — Death Process
12 Chapter 3

Learning from Life
15 Chapter 4

The Riddle of Nature
19 Chapter 5

Drawing Breath
23 Chapter 6

Your Body Speaks its Mind
26 Chapter 7

It’s not Where We Are - it’s Where We Are At
31 Chapter 8

The Need for a New Medicine
32 Chapter 9

The Medical Discoveries of Dr Bach
43 Chapter 10

A Bridge to Life
46 Chapter 11

Healing Herbs
54 Chapter 12

Making Bach Flower Remedies
57 Chapter 13

A Definite Healing Power
61 Chapter 14

The Consolidation of a Mental Attitude
66 Chapter 15

You Have Got the Idea

We have discussed the ideas of it together. who has silently taught. Her sensitive advice has been combined with her warm encouragement. To others who have helped I equally give a heart-felt thank you: to Michele Sargoni for her research and assistance on many occasions. Without her it would not have been. . to Glenn Storhaug who helped with design and who gave freely of his most valuable advice. to Joy Southgate for her commitment and thoughtful encouragement. she has helped provide much of the material and in every way has given of her generous love to it. to my parents for their perennial willingness to help and for their loving kindness.Dedication This is given in thanks to the well of healing where all may come and draw freely of the love of life. both have given help and friendship. And a special thank you to Nickie Murray who was my first contact with Bach’s work and who has remained a true guide and to her husband Malcolm. Thanks My wife Martine has contributed substantially to this book. to K.

The Bach Flower Remedies are used by many people in many different ways. used in conjunction with many different forms of treatment and different kinds of therapy. So it is with us. dear reader. percolating through the earth and no one man could claim to own it. As such this is like water drawn from a well and you. Rather that we have the opportunity for a more profound understanding of what life is. if you will.Author’s Preface This is now complete. The water was given by life. perhaps. stepping stones to understanding life. So it can be said and recognised that whatever is true and resounding in this is not mine but drawn from life and whatever is limited and unfounded is only the result of my limitation. a different view of life. But the flower remedies themselves are a way. are not. Edward Bach spoke of the flower remedies as “this God-sent Gift” and which of us would disagree? The nature of the gift is still becoming apparent as fifty years on we continue to draw benefit from his life work. not by a long way. by sharing the water. not perfect. There is not much here that can be taken on board and trotted out as learning but there is the possibility for a new perception. The glory of life is ever present but we may fail to perceive it. By this I do not mean that the clarity and simplicity of its use should be confused and muddled by extensions. The more we understand Bach’s ideas and come to terms with their implications the more we will see the true vision of what life might be when we can let go of our limitations. The discoveries that Edward Bach made. In ancient times the well formed the centre of a settlement with families grouped around it. but complete. a realisation of deeper potential in humanity. may use it for whatever it seems good for. a way of getting to the water. It was in the interests of all that it be free and kept in good order. More of an apparatus. The prospect is for a far greater development of human sensitivity and consciousness. It is my belief that we have only just begun to see the implications of Bach’s work. because you are now engaged with the process. rebuilding or redesigning the well . Certain ideas are conveyed in this writing but their action is only useful in that they stimulate a response and review in you. They have a following among many different people. Julian Barnard October 1986 Herefordshire Page 5 . however. the well.that would only muddy the water. They are taken as a simple healing medicine. of themselves. No.

“Why not put a window here. our very own desires with all the strength we possess. there remains only to put it on paper. Her whole attention and interest is centred on what she is doing -nothing can distract her from the work in hand. concentrating all our attention upon the perfecting of that picture. Out comes the paint-box. and deter us from our purpose. she knows what it is to be like down to the very smallest detail. So we come down into this world. We pass along full of joy and interest. and full of enthusiasm and happiness she sets to work. and all that remains for us to do is to put it into material form.Chapter 1 Introduction The following is a quotation from Dr Edward Bach taken from his book Free Thyself written in 1932. the brush and the paint-rag. it is a success because the little artist has put her whole heart and soul. there is no failure. and a door there. It is a work of art because it is all her very own. Serving through love in perfect freedom in our own way. “ The result in the child will be complete loss of interest in the work. It is as simple as this. The picture is finished in time for the birthday. our life has been a tremendous success. Then. if we follow from start to finish our very own ideals. To the very best of her ability she has put her idea of a house into form. if we allow them. This is health. the Story of Life A small child has decided to paint the picture of a house in time for her mother’s birthday. The same little story of the child-painter will illustrate how. her whole being into the doing of it. the difficulties of life may interfere with this success and happiness and health. having already mapped out our path through life. and of course the garden path should go this way. but is now only putting someone else’s ideas on paper: she may become Page 6 . The child is busily and happily painting when someone comes along and says. every window. it is the most perfect house that has ever been painted. Even if it looks like a hay stack. knowing what picture we have to paint. every stroke done out of love for her mother. this is success and happiness and true service. In her little mind the house is already painted. and to the very best of our ability translating our own thoughts and aims into the physical life of whatever environment we have chosen. every door painted in with the conviction that it is meant to be there. she may go on. a healthy and a happy one.

Bach saw how the thoughts that we have for our life create its pattern. whether from ourselves or other people. the maintenance and the creation of life. not the child’s. It is of no use as a birthday present because it may not be done in time. irritated. begin to hate the picture and perhaps tear it up: in fact. He showed us that the thoughts that we have are powerful for the destruction. Page 7 . In this he made a link between our life and health and the way that we think and feel. The way that we paint it is the way that we express the pattern of our life force. or indifference. but it is an imperfect one and a failure because it is the interpretation of another’s thoughts. or fear. and implant in our minds doubt. according to the type of child so will be the re-action. The final picture may be a recognisable house. This is disease. the re-action to interference. The picture of a house is an expression of our being: our sense of ourselves.Chapter 1 cross. Negative thoughts and interference. afraid to refuse these suggestions. This is temporary failure and unhappiness: and this occurs when we allow others to interfere with our purpose in life. unhappy. and the mother may have to wait another whole year for her gift. create a distortion of the true pattern of what we aspire to be in life.

While so called genetics may account for many of the physical characteristics of our children it is clear that other influences bear strongly upon the individual. If the life force is strong then the body will be strong. Yet every mother knows the circumstances of pregnancy and many can be sure of the moment of conception and the events that led to it. While some of us were met first by the sight of the night sky others were amazed by the bright light of the operating theatre. It is the miracle of life that everything is based upon this same process. a giraffe draws in the material to clothe itself for living in accordance with the pattern of its type of being. a different time. After conception the fertilised ovum divides and the single cells multiply to form the embryo. And for each of us the origins from which we take our form relate back to the same process: conception. We can observe the strength of the life force at the vegetable. growing and prolific. stems collapse and the plant will die. an uninhabited shell which will dissolve back into undifferentiated matter.Chapter 2 The Birth — Death Process More than 200 thousand people are born each day. they belong to the metaphysical. If the life force is weak then the vehicle created for that life will be weak. like a magnet. If it is declining then the leaves fall. Life force. Being beyond the realms of physical measurement they are beyond the realms of conventional science. How the life force works within us as human individuals is determined by many complex factors. draws matter to itself. If the life force dwindles and ceases then the form will be left. We jokingly refer to the birds and the bees but that is just it! Behind all creation. If it is mature within its cycle of growth then the life force is gradually condensed into the seed or root in preparation for a new spring. The process is the same throughout nature. born at this moment in this place and in no other. Even when we share the same parents as children we are conceived in a different situation. No matter. its substance is the material of life — life force. behind all living matter seen and unseen is the same process of life. The life force that will become a human. The more we are in tune with our body the more we hear its rhythms Page 8 . When the life force is strong in a plant it is visibly healthy. We are all part of one humanity. What happens at conception and how the forces of life shape us may be difficult to assess. The circumstances vary from the very primitive to high-tech. Life declines into Death. animal or human levels. existence. At any point during our conscious existence we may gauge the level of activity of life force in ourselves or in another. a fish. we see its form in the time between birth and death. the intangible.

anger. responding directly to the present situation in accordance with the law of their being. interested in new possibilities and discoveries and the young may close off in boredom. it would require a greater potential for life. collecting pollen to feed the young or cleaning the cells in the wax brood combs for new eggs and larvae. But come 40 the potential for racing circuits seems to have faded and a wish to explore has a settled dust over it like schoolboy annuals left piled up in the attic. now water. “I am going to be a racing driver. But what holds true for the life potential physically is also applicable in other realms. Life is about change and the facility for change. Man is said to be an adaptable species in physical terms. fetching now nectar. Either possibility could be reawakened however just as the potential for life can be rejuvenated. The greater the potential for existence in a wide range of conditions the more prolific the life.. the greater the abundance of life. as is often thought. or an explorer. At the extreme we can see that extinction in life is the failure to adapt. But as the difficulties and experience of life on earth are encountered we are apt to close off from life and move towards death. Each acts as a part of the whole. We are more than a physical being and life is more than physical adaptability. But such an exploration would need adaptability and the facility for change.the landscape of our heart and mind. If circumstances alter within the hive . There may be 50 thousand insects in a hive.. And without the need for astrology or mystery we can agree that the emotional circumstances that attend pregnancy and the creating of a new life form are instrumental in shaping it.” The potential for either is there. The worker bees are not.) constrict the flow of vitality just as fatty deposits in the arteries constrict the flow of blood.maybe the queen dies or the hive is knocked over.whatever happens the Page 9 . maybe the day is very hot/cold or there is found to be insufficient space to store the incoming nectar . obedient servants of the queen. indecision etc. If life is the potential for change then a good illustration of it is a colony of bees. “When I grow up”. says the little boy. rather they are individuals responding to the call of life.Chapter 2 and messages of change. At the outset we are all pretty well strong in life force. Life generally gives up on those who give up on it. Thus old folk can be full of life. Broadly speaking the proposition is this. Indeed it is the purpose of this book to illustrate how the strength of the life force is related to the emotional state of each and every one of us. Negative emotional states (fear. “Great-grandmother goes ballooning” brings a smile but it is always possible. Because of this bees show an amazing ability to work with change always getting on with things as they are. Then again the potential for being an explorer can be developed in another way: as an explorer not of the outer world but of the inner regions of being . As a simple expression of this we all know how the child has a potential to become many things. If an organism cannot adapt to a change in climate it dies. The greater the potential to continue living with the greatest potential for change. relating all its actions to the welfare and needs of the colony.

then we shall suffer. the rivers and seas and in the air the myriad forms of creation show the process of life. If we open ourselves to the experience of life we find happiness. in this part of a country is the physical location. In terms of what bees do we can say they have a remarkable ability to adapt to change and life. We suffer from ourselves as Dr Bach observed. It is the same generally in life for us. Both on and in the land. Experience shows that the opposite reaction is the more rewarding. At 1256 hrs today a child is being born. This theme of generosity is familiar enough to us. in a town. We will feel it if we stop thinking of ourselves and we will rejoice in its strength if we stop feeling our strength threatened.Chapter 2 bees will work to continue the life of the colony in the most advantageous way. Which came first the suffering or the resentment? The suffering feeds the negative emotion (which constricts the life force) and the negative emotion causes the suffering. But to perceive the life force at work in a hive it may be necessary to experience it. The opening of our hearts opens us to the experience of loving life. as this child is writing. nests of worms are knotted in obscurity while the moles tunnel blindly towards each other. In what other Page 10 . It is through abundance that nature survives. If we are always thinking of ourselves we cannot experience the beauty of another being. It becomes suffocating. when we decide to love life. The pathway of life force between action and response is kept clear of difficulties. When we act with a love of life we will only be concerned with the present way out of the problem: that is an instantaneous decision. First we suffer because we miss the joy of relationship and communion with life and then we suffer because we close and constrict the movement of the life force within. It is a little bit the chicken and the egg. Of course there are occasions when bees cannot make up their minds but they are exceptional. Beneath the ground roots extend their shoots. A love of life is essential. If we see the other being as a threat to our strength and we react with a defensive posture to life. When we suffer we think: how can I love life? But when we love life we will not be in suffering. strength and love. This is made more real in the difference between working with our head and working with our hearts. Now at this moment. Bees collect their honey. All the life stands before it in potential. closing ourselves off in order to protect what we have. trees and plants produce their millions of seeds. birds lay their eggs. Which came first is academic. But again it points to the way of life. the potential and the future will change. like breathing the stale air in a closed room. All nature works for the future. not as a set of theoretical probabilities (what will the bees do if this were to happen?) but as a living thing. Most people are afraid of bees because they might sting (life can be painful) but to sense the strength and beauty of this form of life we need to get close to it. In a room. We are a part of it. And from that moment onwards.

whether it is remembered consciously or not. But we should not spend too much time in the past. Page 11 . How the child is born continues the story of its previous months of life. at some time in our life. We tend therefore to look at the physical components of life. is more ambiguous. The child is born. not what we had expected? Our first reactions imprint themselves strongly and will probably continue to do so. The answer is that we are that record. What happens next? Is it a disappointment (Oh dear. If it is taken away from the mother how will they both react emotionally? Every event will be recorded as part of this child’s life. The subtle world. loving or are they worried by their own difficulties and self-absorbed? Is the child born amid fears and uncertainty or surrounded by harmony and love? All these impressions will focus in the life of that small body. the way that life expresses itself for that being. the metaphysical. The journey of self-development often begins with a knowing of our past. So we can imagine the mother and the child within her. she working to bring to birth another being. The past may be the story of how we got here but it need not dictate what happens next. The pattern of the life force. is not so clearly mapped out. It is true that we have been through many experiences but they do not have to control us now. happiness and joy like streets and buildings in that town. Most of us. we may wonder what could possibly hold such a record. We often walk in the lanes of our memories. just as a traveller will return to his native town. the times of pain and sorrow. not another boy!)? Was it all a shock. How the unique record of our lives play upon us we each know. Is the birth traumatic? Is the mother anaesthetised? Is the father helping? Is the child unwilling? Are the others sympathetic.Chapter 2 circumstances we can only guess. kind. just in the first few weeks of life. try to discover the circumstances of our birth. Some of us have had the experience of working to revisit such places through the various techniques employed in workshops and groups. We are still alive and the story is not over yet. Life is for change and we can change our life now. Equally we might recall the vivid moments of drama. If we try to imagine the countless impressions that are registered by each of us. At the exact point from which we progress the easiest things to describe are the physical locations.

We are coming to expect and even to crave novelty. Seen in the context of a lifetime our present age is filled with upheaval in every way. But in times of change these idea structures act against us because of the attachment that we have to them. blocks. Such patterns lock us in positions of difficulty. sexual roles. Nothing can come in. We find it difficult to look with a free objectivity at what is happening because we are held in the shell of past patterns. In science we wait restlessly for new marvels of daring and delicacy whether in space flight. educational and moral change are so commonplace that we are getting quite used to the idea. giving stability and constancy to our activity. political. They help to hold and mediate the life force like a vessel. no relationship with external forces is possible. We can see the activity of these emotional patterns by asking ourselves a few simple questions. gulfs. Not to be new is to be nothing. childhood and so on. In a wider context we can watch these emotional patterns at work in the many religious and sectarian wars that are being fought at the present time or the countless theatres of ideological struggle throughout the world. They are carried by individuals. politics. family obligations. impossibilities. education. Like the obligations of revenge the emotions are often set by inheritance. The life becomes like a stubborn and unrelenting opponent of change. In times of great stability we form attachments emotionally to certain idea structures. Bigotry is everywhere. in biotechnology or atomic physics.social. As such they become imbued with an emotional charge for us in our family unit where they may be completely absent for our neighbour. in families and within communities and nations. What are we to do? In human terms this thrust for change causes us considerable difficulties. The questions could relate to religion. We all hold them in varying degrees and in different forms according to our natures. In some cases this shell has become so thick and unresponsive that the life force within it is unable to move outwardly at all. economic. The ideas that structure the assumptions of power or the aspiration to improvement or the acceptance of poverty are bred into us. Within family units these patterns of behaviour appear to stream in from the past through the generations of the family. sex. so much so that we have all but become inured to it . We see people who will seek to destroy life for Page 12 . In the marketplace new products succeed each other so that after 2 or 3 years a machine design is said to be obsolete.Chapter 3 Learning from Life We are in a time of great change. They are the idea structures that determine barriers. religious. And we hold to them passionately feeding their structure and stricture with our emotional responses like a mollusc secreting the substance of the shell in which it lives.

To some. We are bound by such things as fear. Because of the dangers of being so apparently vulnerable we generally scamper into the shelter of our shells. The experience of meeting. Times of personal change may lead to such an opening to life. For each of us the story is similar and yet unique. in times of change. if they are no longer supplied with life force they will become brittle and fall away. For others a jolt is not enough and many blows are needed to crack open the shell. Of course. often more mechanical than human.shells that rule our emotions and our actions. We see our opponents not as life forms but as animated masks. by negative emotions that are based upon past life experience. jealousy or hatred. These shells prevent us from meeting new life experiences freely (we are prejudiced -we prejudge them).spirit but a pattern of emotional fixity and we should be warned. Life is cheap when it is so little in evidence. In it all we can observe the same thing: life is not considered as important as these idea . greed. karmic shells as they are called. we are encountering not a free life . Sometimes a little conflict will jolt the shell and release us. Or else we don a mask ourselves to disguise our humanity and commit atrocity. It is a high risk business. Nor should we imagine that we ourselves are mere spectators in this situation. But when changes occur our inflexibility makes for dogmatism and blind belief. Religion. One man’s religion is another man’s prejudice. In times of change these patterns. Sometimes. The more difficult a thing Page 13 . this may be the genuine product of our life experience. leads to disagreement and alienation. In an age of stability the problem does not arise because the external world conforms consistently with the internal idea. The man who holds the sway in ideas holds more power than the military chieftain because he holds the key to people’s hearts or rather the emotional patterns and karmic shells. Yet if it is we will find it no shell nor shelter but a radiating centre of love for life. not a human being but a set of programmed or patterned responses is both the product and the reason for our contemporary reductionist view of life (when we see ourselves not as the greatest we might be but as the smallest that can be proved achievable by all). man is a machine. but a machine for what? It is a disturbing line of thought for many of us. Let us gauge our own responses to local conflicts and our own struggles as well. More often though the refugee will find it is a way of giving authority to other people who will hold sway through the power of their certainty. who will not look us straight. When we face what appear to be threatening questions about our life or existence we take refuge in available belief and accepted philosophy.Chapter 3 the sake of maintaining or strengthening an idea. When the shells are broken we have to face life without the protection of this casing as a delicate kernel of life force ready to grow. The shells are fed by a variety of emotional patterns although the process is similar. We rush to join the One True Way Club whose members are certain they alone know the Real Truth. pride. will be assaulted. But when we meet another person who will not meet our eyes.

to observe and learn the lessons that are there in the past experience and to apply them to the present is to understand why. If we see it for what it is we may be able to understand how we got here and how the forces of life have arranged themselves in our body.Chapter 3 is to prove. Page 14 . Without a structure of ideas though we are apparently unprotected. We can only learn to work with life or come to terms with the consequences of refusal. It is the nature of our existence. But that is just another kind of shell. To move forward from that position. Ideas can become very destructive forces. Like a refugee we are dependent upon human kindness and the generosity of life. For each of us the condition of our being reflects the balance of these forces. But unencumbered we may yet be the ones who survive. It must be free from the influence of karmic patterns. dogma and preconceived ideas. mouthing water in a bowl. For some the answer lies in happy ignorance: I would rather be a goldfish. the shell of ignorance. But for that ‘why’ to have reality it must be free of prejudice. the more we feel the need to be right and the more threatened we are by alternative points of view. And for the real fish there is no such reality as it encounters life force and life experience at its own level of being. The consequences of refusal are death. To know why we are in this present situation we must make true observation of what has gone before. We stand in this balance between life and death. Our love of life alone can sustain us. a way of avoiding life. For us there is really no other choice. vulnerable. We are then thrown back upon the resources of the heart. And for each the story of our life has led to our being here now.

We live therefore more or less in harmony with nature and we build in a way that displays our need to dominate the natural world or our willingness to accept it. The massive edifices of our modern cities (twentieth century cathedrals) are supposed to be a mark of civilisation and enlightened thought. So there is the need to return to a simplicity where those ideas we hold to. Look at where and how you live. In Japan the bamboo and paper walls are designed for flexibility. Look at what is considered of value and important. Because our lives are dominated by our emotional attachment to ideas we are blind to the consequences of our actions. The idea of nuclear arsenals that can destroy the world not just once but ten times over is absurd. The buildings that a culture erects are monuments to their thought and speak of their relationship to life. A comparison of building technology and idea structures would be rewarding. Anthropologists who study the life and beliefs of different cultures can observe how many societies live in such a way that their lives and practices are not in conflict with the natural world. Absurd in just the same way that a man should have ten times more food than he can eat. ideas that allow for life and so for change. While in the western world we prefer hard shells of concrete and stone others make light-weight structures of canvas and bamboo.).e. like the Red Indian he is closer to the land. Their thoughts about life and the forms that Page 15 . can provide shelter and yet be carried as we travel. We think that we are rather separate from life and can therefore prey upon it but because we are part of life we cannot act independently (so long as we are alive!). lacking the centre from which to act. o. The idea of life force is like this. The nature of our activity will shape our being. It is thought that we are what we eat. Not so much an edifice as a plank across the canyon.+ surdus. deaf or dull. like a tent. We have lost the ability to discriminate between what is helpful and what is damaging to life. Something with tensile strength and flexibility which will not crystallize and harden into a shell and constrict us. A bank vault is as deadly as the grave. Without ears and eyes our balance is gone: we swing between choices unable to decide. equally we are what we think and we become what we do. The Bedouin in his tent allows the outside breeze to circulate. It is not a moral offence so much as it is indiscriminate. Rituals that we might call primitive serve to remind such people of the relationship they have with nature.Chapter 4 The Riddle of Nature 1 When we look at architecture it is surprising to see how varied the forms of building are. We are like what we are.d. This blindness becomes habitual and we no longer see what we are doing. It is said that if you wish to find out what you are like you should look around you. like deafness (ab.

. The world as we see it. Two men look out through prison bars The one sees mud. the world is just the expression of an idea. The riddle? Phrase it how you will but basically it is this: the world and our idea of life are one and the same. Seeds are a condensing of one individual thought form that has the potential through the activation of life force to grow into a full expression of that idea. polarity. In the world of nature there is a riddle. ourselves. flowers. just as God is in life. As children we are drawn by simple joy to experience and love life. duality that we would ever see it otherwise. As change overtakes these societies they flounder in confusion. What is conceived in a physical state must first be conceived in the mind. We choose what we see and select from the external world what will reinforce the world picture that we have formed internally. This conception is a thought form.Chapter 4 follow upon those thoughts are not set in conflict with the world in which they live. Page 16 . Look out of the window and you will see what you are . the disappointed only disappointment. That world is made of the same material as we are and it carries in it the imprint of the same force of patterning.for the world reflects to us our nature. We are. just as we are conceived. a thought form. This world picture is decided by our emotional attachment to ideas. the other stars. trees. It is only because we are sold on the idea of conflict. grass. Indeed external life is one and the same as internal life. If left without interference how might things develop? But the experienced are jealous of innocence and will not allow it. after all. And these temples are no light-weight affairs. It is not so far different for us. Thought forms are held by all life structures that have or hold life force. So we begin to localise experience (according to karmic patterning again) and come to see some things as holy and others as profane.. Beauty. From a grain of mustard may grow a great plant. By instinct we are pantheistic seeing God in all things. Western thinking as much as western materialism breaches the integrity of the culture. Plants. that too is a thought form. The critical eye will see only ugliness and find fault. in the imagination. Everything that exists must be conceived. But life is one. It is the form that can be filled by life force to bring a living substance into existence. For both we build temples and so enshrine the polarity. they are appropriate. not two! To see this however we must think with the heart and look with a fresh eye upon our existence. consequently we are like it. It is not so easy for the conditioning is strong. is in the eye of the beholder. their actions apparently have a simple fitness in them. these are all thought forms of the planet. All this is because our life and what we do is a literal reflection of what we are. What we build and what we cherish is a reflection of our inner state of mind.

they are merely tampering with life. however. cultivate good habits or have thoughts scattered to the winds. We have grown used to the idea that man and nature are separate entities. Nature constantly provides the illustration by which we recognise a picture of the truth. some activities are fruitful others nipped in the bud. it is in nature that our questions can be answered. Needless to say man is on the top in each case. bearing fruit. we are thrifty like squirrels. Troubles cloud the mind. collectors with a magpie instinct. We have just been using it. As Job said: Speak to the earth and it shall teach you. But more than this the natural world bears within an exact counterpart to our own life experience. In many respects the thought forms of the planet and the thought forms of mankind are compatible. passions burn and ardour is fanned. At a simple practical level the thought form that creates toxic waste is destructive to life. frightened as a mouse or greedy as pigs. Actually whether we are part of it or it is part of us is hardly the point: we are one with life. we are shy violets. nor the plant geneticists. The memory. a reflective mood is like still water. Contemporary thinking will not work well with this concept. 2 The world is the only example that we have . is near at hand in all our language and imagery. Writers have unerringly recognised that the human estate is reflected in and a reflection of the images of the natural world. The great processes of life were there long before we discovered genetic engineering and will continue long after all human empires are laid waste. But the farmer does not create the seed. Where else is there that we may learn. youth like spring. Like adolescents we imagine we have outgrown our parents and that we are now quite able to manage this life estate. proud as peacocks. The difficulty arises when our thought forms become destructive and start to exclude the thought forms of the planet. planet. It is a statement of the obvious. But humans seem to have forgotten just what human beings are and what their relationship is with the natural world. we weather storms. others rank weeds. This after all is the seed of an idea. The result causes planetary damage. sweet thoughts are flowers. Page 17 . chatter like sparrows. rosy cheeked or fresh as a daisy. Whether we (humanity) continue with life depends pretty much upon what we do now. In literature nature is always analogous to human experience. Ideas take root in the mind.there is no other.Chapter 4 That we recognise such a state of affairs as self-evident should not surprise us. It may grow in the fertile soil of the individual reader into a strong plant. what other expression of thought can we have? Without our seeing of the world (or our report of it) what language do we have for thought? Since thought is so far a part of us how can we but conclude that the world. earth and all that is therein is a part of us too. We see life in terms of stratification. old age is autumnal. children have a sunny disposition. have hopes dampened. People know this and will not willingly encounter radiation. hierarchies and evolutionary levels.

It is more than a matter of conservation. If the planet actually changed its mind (thought forms) it would take a long time for us to realise it and we can only speculate as to whether those thought forms would be compatible with the thought for human life. then let us look at ourselves and recognise how the thought forms that create us are reflected in us and thirdly. Book of Job 12:8 2 Page 18 . Equally though. that where the gentle rain of reason falls the hard earth will soften.Chapter 4 But while pollution. Just as the poet sees the light of reason and the dawn of hope within the imagery of nature so we can see the torture and degradation of the natural world as a statement of our situation. In fact the natural species on this planet are being withdrawn from life at a fantastic rate. we can perceive how the negative thought forms of humanity dislocate the thought forms of the planet. Whitaker & Sons Ltd. The subtitle reads “Being the Natural Religion of Truth by Evolution”. 1 This title is borrowed from a book by Aubrey Gaulter published in 1929 by J. The result undoubtedly would be a great change for humanity. chemicals and so on poison life they are minor damage compared to the effect of actual thought forms themselves. Where the sunshine of joy and love can warm us the seeds of new life will germinate and if we allow them to grow the herbs of the field can flower for our healing and for health. We can witness their effects in several ways: again look out of the window and we can see what man’s thought forms have created. thoughts that act against life. But still the world looks pretty much the same as it was and we might imagine that all was well. It is an extraordinary book. Negative thought forms as we might call them. that war and destruction are born in the fear of our hearts and in the cruelty of our thoughts. that emotional desolation creates a wasteland. that rapacious greed despoils the land. drugs. So too we can recognise that hope springs eternal. there are certain species that become more prolific in response but these species are the predators and the dominant. We need to realise that toxic thoughts are toxic waste. often damaging forms that are hostile to the ecological balance. Life cannot survive as a zoo species. When people steal the eggs of rare breeding birds it creates publicity but as far as the thought form goes it is already too late. though it is more difficult. This last matter shows first as the withdrawal of a planetary thought form. London. At present we need only look at the earth to see a reflection of our state. however. But the time scale for the planet is vast and we have yet to understand it. If a particular plant or animal species becomes extinct the thought form that created it is no longer supplying the vessel for that life. are the real danger to the planet and to life.

as we call it. That is why. As such it is inbuilt. when we think with our hearts we find simplicity and clarity. We do not learn to breathe. exchanging the gases and other life-giving substances and then expelling the air what would happen to argument. Instinct. This gesture means food. Thus we carry ‘sign stimuli’ as surely as the herring gull. Indeed it is the basis of some meditative practices that if we quiet the mind and stop the chit-chat of thoughts by concentrating upon a single thing then we will experience a greater tranquillity in our life. self-pity or fear? What fills the mind tends to fill the life. A baby follows the demonstrated behaviour of parents. processes in life are automatic. The toddler will stand. they are born with it. by virtue of life’s natural activity: like breathing. If we had always to remember to breathe there might be time for little else. These behaviour patterns are apparently innate to individual species — herring gull chicks peck at a red spot like that on the parents’ beak expecting food. This does not demean the status of human or bird but it invites the observation that instinctive behaviour plays an important part in all life forms. anxiety. It is part of the thought form that creates the spider or the gull. this tone of voice means bed. holding it. or at least the most essential. innate. Repetition leads to ordered behaviour . The heart does not suffer from the same restlessness as the mind. Other behaviour patterns can become almost instinctive within a family unit if the activities are repeated through generations. Life learns a pattern through repetition. spiders spin webs through a natural design skill rather than through experimentation. look and move just like the parents. just as sucking is or crawling. mediates between innovation and closely ordered behaviour. For humans the same is true. They occur without conscious thought. We do with our children what our Page 19 . People who study animal behaviour observe the intricacy of the instinctive patterning that animals use. it is instinctive. At 18 months a whole vocabulary of gesture and sound exactly mimics the adults. Neither view is accurate because of a false view of intelligence. If the mind was totally occupied by the thought of taking breath. Instinctive behaviour in animals conversely is seen as evidence of a higher animal intelligence.I do this because it is what I always do! Instinct comes into play when ordered behaviour is made part of the life pattern for that species. Human behaviourists observe similar patterns in our ways of living. If everything in life was always experimental the result would be chaos. In human terms there has been a tendency to see instinct as crude and evidence of low intelligence.Chapter 5 Drawing Breath The most important. If we had actually to learn consciously the chemical processes of digestion before we could utilise food we might not survive for long.

It should be noted too that if a single experience is strong enough it needs no repetition to become indelibly imprinted . The inexplicable fear or attraction for beards. blondes. it turns out to be a welcome visitor. The children now study the adult response: suddenly the anxious glances have been exchanged for the nervous chatter of relief. Others are strictly local to the family group: when frightened we may eat or not eat. shout. laugh. anxiety. The children learn the pattern: always fear the worst. Well. indeed the responses can be so varied as to be contradictory and difficult to recognise as a fear-related response. sing. Yet another phenomenon of animal behaviour is of interest here. When the door is opened. however. A group of birds will call in alarm at the sight of a predator.. The imprinting is far stronger however if it is attached to specific objects or ideas. When enemy learning is being imprinted we will also learn a multitude of other responses. fear. Mum jumps. How does it work? Suppose the family meet a situation that the parents view as a threat. one bearing gifts even. Thus we learn from our family group a way of reacting to life.sexual abuse in particular is like this and fears and phobias that carry from the one experience are many. Not always: it is possible to take a conscious decision to change but generally this is the process. But it is not necessary for every individual to see the hawk. It will be superimposed upon and modify the other inherited patterns that we already carry with us. what kind of a threat is that? It is unexpected. All of these behaviour patterns engage our emotions and although the ideas that trigger them are instinctive rather than intellectual they bind themselves as part of the karmic pattern of our life and become fused into the karmic shell.. the sound of the alarm call alone will alert them. In laboratory experiments groups of birds have been taught that harmless objects are predators by associating the object with the alarm call. The pattern is being imprinted. apprehension all round. breathe fast and shallow or virtually stop breathing.Chapter 5 parents did with us (as evidenced by child abuse). This kind of enemy learning is a strong force within human communities as well as in family behaviour patterns. tall or short people is often built in through this family patterning. suppose the door bell rings. Once formed they are difficult to break. Page 20 . We will then learn a type of breathing in accord with what we see adults do. cry. When a hawk appears (or even the shadow of one) the mother hen will call in her chicks. the threat is general. These instinctive behaviour patterns are very strong and we are strongly attached to them. A cry of alarm will go through the local bird populace. Dad thinks “I hope it isn’t. Some responses are basic instinctive like the urge to urinate. what is called a fight or flight response. It is called enemy learning.”. If it is said that you cannot teach an old dog new tricks it is because the patterns are most strongly learned in early life. a knock at the door is ominous.

emotions and ideas are given shape. who can get their own way? In such a conflict all kinds of ammunition can be used and the trial of strength will certainly activate many of the learned patterns from childhood. The process of respiration defines life in so far as it leads to an exchange of that which is outside with that inside. we breathe easy. in the heart of course. Where is the seat of love? Why. For by observing the breath we can see the first movements of life and activity. Eventually a victor will emerge. But when we look at the metaphysical action of the heart we can see it as the organ that mediates our emotional responses to the exchanges we have internally and externally. role models are perpetuated with all their attendant limitations. And it is our love or lack of it that determines our emotional responses. Without change there is no life. If it becomes win/lose then it is a trial of strength. good ones. of course they may be positive models. if we love life our responses are happy and positive. breathing etc. Thus bodies. The physical heart acts to circulate what is already internal.Chapter 5 Another way in which these patterns build can be seen in personal relationships. we can all too rarely tell the difference. Then they are given a set of idea prejudices which dispose them to view life in a particular way -all men do this. If there is disagreement some resolve must be reached. Well.. where the learned behaviour is brought into play (when we respond not with Page 21 . So the inheritors (the children) are assailed on a broad front. The variation in breathing patterns at least can make us aware of our varying responses to what we encounter in life and we may be able to recognise what is happening within us. yes. change our viewpoint or go into a win/lose position.. These prejudices are inevitably passed on within family groups. Either we compromise. how will they deal with the situation? They respond with prejudice so that any comparable situation is prejudged to be unfavourable and attitudes are developed that will pervert any truthful meeting in the future. But what of the vanquished. An open heart meets life with joy. We need to become conscious of these instinctive responses. the action of the heart. So the way we breathe is significant of the way that we encounter life. First they see a set of behaviour patterns upon which they model their bodies: these show a way of working instinctively in posture. Which of us deliberately would give our children negative patterning? Which of us having a child who asked for bread would give him a stone? Alas. What then can change it? The clue lies in the breathing. for instance. We already have some experience of this as part of our general vocabulary: when surprised we have ‘a sharp intake of breath’. When we can observe the natural pattern of our breathing then we can observe when it varies. Other body processes are equally essential. Prejudice in turn creates counter prejudice in the other so that pretty soon characterisation speaks to characterisation and all true meeting is prevented.. but then our prejudices will determine what is good. But when we meet with a difficulty that triggers our instinctive responses. we ‘hold our breath’ in anticipation and when tension passes we ‘give a sigh of relief’. The conflict now is over apparently.. all women are that. who can impose their will.

One such exercise leads to the thought “like what it doesn’t like” where “it” is the characterisation of the karmic pattern. This may be helped if the life situation is changed. like a freeze-frame facility in a movie film. rather it closes off. for it has actually a feeling attached to it. To the heart this may be instinct but to the mind an act of conscious intent. Then the heart constricts and the flow of life force is stopped. The sensation. Like a snail withdrawing into its shell so we retreat into stereotyped behaviour. If we keep breathing and try hard to keep the heart open with a love and trust of life we may avoid these prejudiced responses. it is rather a qualitative ability to respond to life and the changes that it may bring. is a framing of the heart. As for the karmic shells they can be broken by shock it is true but they can also be discharged if we simply do not feed them life. Page 22 . But if we simply do not continue our emotional attachment to the pattern we will starve it and in time it must surely grow brittle and fall away. At the same time the breathing constricts and altogether the being stops free exchange with the environment around. for change induces new activity and a movement of life force. Our way of dealing with such a problem suggests the real nature of intelligence: it is not a fixed quantity to be calibrated.Chapter 5 openness but with the fixity of karmic patterning) the heart is not open.

yum. We do not always fill the mind with sweet thoughts.. If we love life we have loving thoughts that are sweet and fragrant. Certain words that are frequently used in situations of stress for instance can both reflect and induce the difficulty.” Ah! What kind of a gift will that be? Usually something fairly unpleasant if the image runs true to form. We might quickly build an imaginary drama but somehow it is already familiar enough. Our thoughts reflect what we feel about life.”). Certainly that sentence evokes the picture of an outraged person who has delivered a parcel of abuse to the neighbour. As thoughts come to speech we will see their quality. When tensions and conflict develop we have many ways of dealing with them and sure not everyone will take the path of action. And what we share of our mind with others will be in accord with what we carry in our thoughts. Then again somebody may be happy with themselves internally (“Yum. Similarly cruel thoughts will corrupt the fairest words.Chapter 6 Your Body Speaks its Mind “Well I couldn’t stand it anymore. We each form a picture of life which shows us to be more or less satisfied with how it is. Sound has both a creative and destructive force and like thought it influences our bodies. the crystalline thoughts of the unyielding which are beautiful but without life or the scattered thoughts of the confused. And we may recognise here that just as thought can act to distort the pattern of the life force so too thought can act to realign the pattern of the life force. The unhappy person therefore may be unhappy because they do not like the way the external world exists (“I want that situation altered”) or because their inner life makes them feel miserable (“I feel depressed”). If we resent our situation and feel unfairly treated by life our thoughts will be bitter and acrid. We may convey the pure clear light of reason.. Noble or beautiful thoughts are not reserved to fancy language but they will make any language fine and beautiful. These four states are equivalent Page 23 . “I’m going to give him a piece of my mind. The force of the thought that is behind the words will show through and we recognise this instinctively as hypocrisy. I am eating a lovely cake”) or externally (“What a beautiful day. Our thoughts are specific to our individual life story but the principles guiding them will be the same. Some words create destructive force patterns by their very sound and should be avoided..” I said. We think about that which is either inside of ourselves or outside and it either makes us happy or unhappy. the cold dispassionate thoughts of the uncaring. But whether we keep our negativity to ourselves or pass it on to others the common experience is one of dissatisfaction with life..

Each body speaks its life. A fakir with his shrivelled arm held aloft demonstrates the result of fixed thought forms held perpetually in place. A mind that is closed and patterned by obedience to a single thought shows as an automaton that marches like a drill soldier. grief. it may pout or ponder: as our feelings and thoughts change so too the lips form and reform into an expressive pattern.. The bombastic belly shows the urge to self-aggrandisement and power. a mind that is watchful and receptive demonstrates poise. So too the mouth betrays our grief and sorrow. the cares of others or the load of responsibility.Chapter 6 to the four traditional temperaments : choleric. I knew I would be right). The stiffness of the neck and back display the thoughts of pride and self-esteem. It may be a welcoming smile (thought: I am happy to see you) or a tight. phlegmatic and sanguine. gaze with longing. Other parts of the body are as vocal in the declaration as the face. carrying guilt. As a body-builder has but the one thought of rippling muscle so we daily exercise and perform to create the outward expression of our life.. the instinctive responses interpret the signs and learn the vocabulary of this form of speech. sparkle with interest. But the quality of thought will show itself and be read rather clearly in the body where although we keep our lips sealed the mind will speak: Your Body Speaks its Mind.the karmic shells constrict Page 24 . Children are expert at learning this body language and before the thought can form. Those who suffer confusion in the mind display a confusion in the body and as the thoughts go without balance and direction like a chicken being chased so too the body shows arms and legs that lack the coordination of a clear purpose. an enigmatic smile (the Mona Lisa and who can guess her thought?) or a quiet secret smile of inner pleasure when we think of one we love. A man tortured in body or mind carries the scars. balance and alertness. The patterns of the past condition the way we act now . The way that we fill our minds with thoughts is generally seen as a private affair. A bowed back shows one bent by burdens. as we have already discussed. As the mind in fear is unsteady and hovers in apprehension so the eyes wander and will not settle. suspicion. In the nose or chin we can read the thoughts too: why else do the proud look down their noses and the willful stick out their chin. A smile can be translated into many ideas but a real smile always shows a kind of pleasure and happiness. In time the form of the habitual thought produces the form habitual to the mouth. Again the body responds to what is in the mind. satisfied smile (thought: there. What is true for the mouth is true for the rest of the face. And in detail it is generally so. They blaze with anger. are dull with fear. melancholic. it may be twisted into a snarl of rage or contempt. All of our life then speaks through our body and the way that we live. detachment or deference. In the eyes we read boredom. We can act in accordance with any of them at differing times although we may have a disposition towards one more than another in our way of thinking. indifference. actively calm and calmly active. Hunched shoulders and a compressed chest speak of fears and lack of confidence.

Chapter 6 and channel our life force into a moulded course of activity. As the spring flows from the hillside. Page 25 . That change displays structure. It lives: it must change. the process is the way that it now is being shaped. A river profile can be drawn that is like a life. the rain and sun like the gifts of life. where there is a band of hard rock it rebounds into a tight rush of turbulence. Where we meet soft shale or clay the river spreads and widens. and the stage denotes the extent to which it has moved within the process. lakes and marshes may form behind a dam. When the winter floods bring debris washing down from the upper reaches the river may burst its banks and reform its channel. Like a river that cuts and undercuts the bank as it meanders through the land so our life force flows within the channel of our behaviour. process and stage. filled with water that fell upon the mountain so through all the villages and towns the river of life flows to come at last to unite with the sea. The structure is the pattern of the idea form and its material. The old water course may be left as stagnant pools. If we examine the landscape we will see that it is in a state of change. the scenery like the thought forms that surround us.

Whilst there is debate as to when we encountered the nadir in the great cycles of cosmic thought it is generally agreed that we are now on the upswing and we are moving progressively from the dark ages of materialism. We now witness the electronic revolution and computerisation.Chapter 7 It’s not Where We Are it’s Where We Are At This year. 1986. are less significant than the changes in ideas themselves. And it is only to state the obvious to observe that the century since Bach was born has seen the discovery and development of devices that have radically changed the context of life for every one of us. While Bach studied medicine and qualified as a medical doctor the great landmarks of modern science were being mapped. Page 26 . The changes in physical and social circumstances. however. And indeed some of the workings of modern medicine. A signal of the changing consciousness of people in western society during the last hundred years is the coming of the term ‘psychological’. Like many who lived and worked in the first decades of this century he saw the great upheaval of the western world and the revolutions of society. In the first discovery of radiation by Becquerel (a name we all have good reason to remember) when Bach was 10 years old. the workings of modern physics were implicit. These dictate that in the cultures of different ages mankind has seen a differing reality: the world view of the Greek being different to that of the Roman. the medieval churchman seeing a different picture of the hierarchy of being to the philosophers of the 18th century. Thought it is true can create those material forms but the greatest alteration has come in relation to how we think about ourselves. We see the outward show of new design and can plot a sort of progress by the speed records and space flights but they are less significant for life than the changes in thought. This has been born out of a slow change in the great thought forms that control the psyche of mankind. it is another surge of change. He arrived in London just in time to see the last horse-drawn omnibus and during the next 20 years (he lived in London 1910-1930) he cannot but have noticed the effect of radio and telephone upon the city institutions. The ideas of 50 years ago become the reality of today. It is customary to notice change by reference to aeroplanes and motor cars and certainly during his life he saw the technological stirrings of the 20th century. One hundred years ago on September 24th he was born at Moseley near Birmingham in the heart of England. As a young man before the Great War he must have seen the first flights and may have shared the general enthusiasm for innovation. is the centenary of the birth of Edward Bach. He lived a convenient 50 years and died in the evening of November 27th 1936.

Today our outlook may still appear to be materialistic but our world view has been enlarged in great measure. Rather as the colonialists of the 19th century explored and occupied the physical world so in the 20th century we have explored and colonised the psychological world. It is unfair to suggest that they were entirely original: Mesmer had worked in Austria too a hundred years before but now everyone knows these names and they are among the folk-heroes of modern thought. As we know the foundation stones of our modern understanding of the mind were laid in Austria and Switzerland by Freud and Jung. mental trauma and fatigue and saw the way their loved ones must deal with it. Again it was the poets who were first into the field (Graves and Sassoon. Ideas only slowly become acceptable to the public consciousness.Chapter 7 In the 1880’s a few philosophers hinted at the workings of the subtle mind. The effects of this are apparent even in the comic books of our children: the moral stories of missionaries in Africa have given way to robot transformers in a world where not all is what it seems. Like any idea it can be turned for Page 27 . A new medical term came to describe them as ‘shell-shocked’. A simple recognition of humanity began to replace the blind assumptions of privilege. But as we know from history the flood of change was washing at the steps of many of the grand monuments of authority. There was the dawn of an idea that our mental state affected our physical state. The Romantic Poets who wrote in terms of longing for the soul guessed at the workings of the psyche. If we were to walk now into the street and ask “what is psychology ?” we can be sure that the vast majority would understand the question and give a reasonable answer. With the great changes that shook Western Europe in World War I came the opportunity to look afresh at life patterns. Nothing much could be done to help but observation concluded that when the mind was strained beyond all bearable limits the body responded in peculiar and unpredictable ways. For some the shock of the war left them incapable. for instance) but almost every household encountered the effect of shock. It is true that in some measure the karmic shells were carefully reassembled and glued back together again so that the appearance of normality was resumed. War was no longer the noble pursuit of young braves but a horrific initiation into torments of the mind. The moral struggle of good and evil now takes place within the geography of our minds. however: as the shells rained down upon the trenches the karmic shells of a generation were cracking open. As we have come to understand the subtlety of electricity so our consciousness too has changed. Yet whether history is made by individuals is debatable and the event that helped so many people into the recognition of the psyche was the First World War. It was not a pointless slaughter. This shift in perception has now become universal. Few indeed saw anything beyond the stability of a society based upon material wealth and the personal power that derived from it. But most people knew only the simple injunctions of religion .

As science was once the total study of all matter and has now become a number of specialisations so too has the study of the mind proliferated. Even the interest in wholemeal food and a vegetarian diet started then. Annie Besant and the Theosophists for instance.Chapter 7 good or ill and from such a seed could grow the horrors of brain washing and the basis for a new medicine. Gurdjieff. hippies. Of course what value we place upon them is a matter for the individual to decide. Between the wars two great forces seem to have been at work. Swami Yogananda brought a spiritual knowledge from the east that might transform the consciousness of mankind — the ancient creedless teachings of Kriya Yoga . It docked in New York in late September 1920. a possibility that new ways of thought from ancient thought might offer insight to the perplexity of western rationalism. An instinct of our time seems to be this urge to divide Page 28 . If a list of names can serve to remind us it is such as Jung. The products of scientific modernism (call it what you will) are all too well known to enumerate. has spawned a host of areas of study that relate to our physical and mental states. flower children et al are the offspring of the spiritual renewal that took place in the years between the wars. Herman Hesse and Tolkien who have shaped our thoughts. I Ching. But it is helpful to recognise that we work within the context of certain thought forms. At about this time many texts of oriental philosophy and religion began to be available in new translation. Historians have suggested that a second world war was inevitable after the way that the first was ended. a science of the mind. Instability in times of change produces diversity of thought: we are not all sold on the notion of mysticism and for that we may be thankful. The ‘love generation’. unseen in many ways but none the less potent for that. These sort of influences changed the thinking of a generation. The one was to file claims for justice and a proper resolution to grievances (social problems and national socialism) the other to persuade people to see humanity in a different way. They held a hope for the future. We have been the inheritors of the aspirations and thought forms of the grandfathers: ideas germinate for a generation before they grow in force. As grieving families tried to contact their dead loved ones spiritualism grew popular: accounts of life beyond the grave were provided by A soldier and other spirit guides. Perhaps the most significant teacher came to the west on the first passenger ship to leave India after the war. Lao Tzu. The advent of psychology . So the ideas that stand as alternative in our society seem the more interesting. After the Second World War a generation were born to whom the journey to the east. Steiner. During these years many great teachers worked in the west trying to change the consciousness (psychological outlook) of their followers. First they were seen as being of scholarly interest but gradually they dissolved like honey into the warm water of our soul consciousness. whether in book or in body was a strong attraction.

In all of this we act as consumers without an informed view or point of access to what is under the bonnet or inside the box. and if the mind begins to reel we seek out psychiatry (a specialist). That is fine until something goes wrong. The difficulty is that we have no general formula for life to which we can refer matters. The findings of the specialist are published as new knowledge which a generation later we are expected somehow to understand as it is taught to our children as scientific fact. This being so because life is change and change provides new possibilities and potential for life. No sooner had we come to accept the idea of the psyche than we had to contend with differing opinion. the doors being locked by jargon and scientific terminology. As if the world were really a pile of material to be dug out and sifted through in order for understanding to be achieved! But there is no end to the number of thought forms and there is no end to the possibilities of life. competing schools of thought with differing theories. In times gone by we might use religion but it is clear that science and religion have moved to worlds apart. Often we don’t want to look at changes in life for fear that they may demand that we change too. It is difficult for anybody who is not in the game (a specialist) to know what to make of it. If our car breaks down we go to a mechanic (specialist). It is the mind that works with this assembly of facts. if the television is on the blink we have it repaired (specialist). of course. It has been suggested rather optimistically that western science is nearing the end of the assembly of information. We must have the details apparently since observation of the detail will provide the scientific facts for life. Only when we stop looking at the details and look at what supplies the details will we understand what we are seeing. Essentially this process begs that we work with a different approach. claims and counter claims. By becoming special (specialisation) we hope to find identity. Only by perceiving the life force that fills the thought forms will we perceive the process of life. And if some new idea emerged from another specialist how difficult it would be if that conflicted with the idea structure that we have built in our own specialised world of study.Chapter 7 things up into categories and parts so that we become immersed in smaller and smaller details. It will be argued that it is difficult to keep relating back and forth from the general to the particular. As ordinary human beings (not specialists) what are we to make of this matter? It appears that no sooner is something discovered than it becomes another department of study to which we are not allowed access. the ordered Page 29 . what we try to do is to get on with our lives and ignore it all. Each time we find a new detail in some sub-sub-sub category of a science we cannot hope to relate it to every other detailed fact and piece of information. But another form of thought suggests that a whole being is greater than its assembled parts and that we cannot hope to understand life if we dissect it and cut it into pieces. if the body starts to judder we go to a doctor (specialist). In fact.

the argument too quickly runs into debate and discussion. We must learn to think with our hearts. we cannot hold the centre of our thinking.. The mind totters without the ordered hierarchy of knowledge....Chapter 7 argument.. Page 30 ..The mind says that the heart cannot think.the heart laughs.... The heart knows that all life is one......the heart is open to receive.. But as we know..the mind says that sounds like madness.

The signs are writ so large how can we avoid reading them? What we need is a new medicine. But worse than that it leaves us adrift without map or compass. not a surgical implant nor a form of synthetic ego support. We need something that will work with the life force within us to bring us to a healthy and happy living. This great diversity of ideas and thought forms.Chapter 8 The Need for a New Medicine All of this would not be necessary if the other way was working. Quite clearly it is not. the complexity of detail and the rival claims of different viewpoints leave us bemused. so that we may see life for what it is. Not a wonder drug. It is not going to get better in that way. Something that will work in harmony with nature and bring healing to the planet. We need something that will help us to understand what we are so that we may simply live. We need to regain our sense of discrimination so that we may once again recognise what is harmful to life and what is of benefit to life. badly wrong. Page 31 . In the days when science could justify itself by demonstrating its successes we had the illusion of purpose but the fact is that things are going wrong. something that works with life as we know it. We need something that will help us wake up to see what is going on. Something is needed that will help us work with change for it is our inability to go with change that drives us away from life. A catalogue of this year’s disasters will look mild set against the tragedy of what comes next. We need something that Is not dependent upon the specialist and fragmenting forces of intellectualism.

with its reasonings. The things that count are simple. Page 32 . if we are thinking of using only such methods we would do well to leave them to those who are trained to use them. His medical discoveries or rather his discoveries about life patterns and the states of being that humans experience at this time do indeed offer just that: the opportunity for each of us to become our own doctor and to heal ourselves. or wrapped up in many words. and the closer the 7 union the more intense the joy. in rejecting intellect (that knowledge of good and evil). In an earlier piece of writing he declared his intention to show “how 4 each of us may become our own doctor”. and that have led to the development of the intellect. The title alone was a challenge to the establishment since his invitation is to patients “so that they may assist in their own healing”. Speaking to a group of homoeopaths at Southport in 1931 he begins: I come to you as a medical man: yet the medicine of which one would speak is so far removed from the orthodox views of today.Chapter 9 The Medical Discoveries of Dr Bach In February 1931 Dr Edward Bach had published his book Heal Thyself. nursing home or hospital ward as we know them at present. free to serve our fellow-men. But there are other ways to health. that there will be little in this paper which savours of the consulting 5 room. it is part of you. “why. It is only about the unessential complicated things of life that we need so much convincing.6 And further on in the same chapter: Truth has no need to be analysed. unharmed. they are the ones that make you say. so that we can pass through life untouched. or again in his book Free Thyself Health is listening solely to the commands of our souls. It is realised in a flash. that is true. Dr Bach was quite clear on this. I seem to have known that always.” and so is the realisation of the happiness that comes to us when we are in harmony with our spiritual self. its ‘fors’ and ‘againsts’. the trivial ideas and commands of other people. argued about. its anticipatory fears: ignoring convention. in being trustful as little children. When we consider the complexity of scientific medicine and the dangers of modern methods of treatment would we not be wiser to leave matters of health to the experts? Well yes.

As a boy Edward Bach was apparently careful and imaginative while being very determined and strong in character. We might equally say it is the emotional state or the mental state: it doesn’t help to bicker over words for the essential truth of this is to be perceived by the heart and not by the intellect. And speaking of the future for medicine he said: The patient of tomorrow must understand that he. however. By this mention of mental conflict we come upon the essential message of Dr Bach’s work . that he knew. and all the encouragement and hope you can.that it is mental conflict that causes illness. give him the remedy that will assist him to overcome that particular fault. He also had a great love for the natural world and the countryside. and with love and sympathy in our natures we are also able to help anyone who really desires health. break free from orthodox ways of working and return to the simplicity of little children. he was fond of long solitary walks and had a passion for fresh air (he even removed his bedroom window so that it might not become shut!). He took great care of his younger sister and was altogether very caring for the weak and those in need. So he spoke to the future: The prognosis of disease will no longer depend on physical signs and symptoms. can bring himself relief from suffering. It would be some time before people understood what he was trying to convey. Seek for the outstanding mental conflict in the patient. For that we must look back over his life and observe the influences that shaped his ideas. All of this. He no doubt saw medicine as a caring profession and determined to become a doctor. We can also see from this last quotation that Bach recognised an inherent “healing virtue” that could act within each of us: what we have termed the life force. though he may obtain advice and help from an elder brother who will assist him in his 9 effort. Strange then that at 16 he left Page 33 . and he alone. Lest we think that only medically trained people can be such an “elder brother” he points out: We are all healers. then the healing virtue within 10 him will of itself do all the rest. but on the ability of the patient to correct his fault 8 and harmonise himself with his Spiritual Life. Rather he wanted each of us to take responsibility for our life and for our health and happiness.Chapter 9 Bach did not dwell upon the issue of his disagreement with contemporary medicine but we know for sure that his ideas had led him far away from the authoritarian outlook of science and the authority of specialists. shows what came towards the end of Bach’s life when he had fashioned the ideas upon which he was to base his new medicine. It is interesting to see how he came to this position where he declared that we must forget the intellectual approach.

casting and machining metal has its own poetry and truth... the development of our 11 evolution. Parents should be particularly on guard against any desire to mould the young personality according to their own ideas or. or dissuades us from. It was three years before Edward had finished with his father’s business. Whether we call this pattern false modesty. lack of confidence or indecision is of no consequence .12 Thus the child should have no restrictions. is a terrible form of greed and should never be countenanced. fear. We may suppose that he learned much. forging. no obligations and no parental hindrances. A brass foundry is no bad place to see passion fire the cold metal of inherited forms so that they may be melted down and cast into a new shape. an experience that he was unlikely to forget. dissuasion by others and weakness of purpose glide into some other branch of life. Bach witnessed materials changing state.he clearly needed time to grow to be his own man. Think of the armies of men and women who have been prevented from doing perhaps some great and useful work for humanity because their personality had been captured by some one individual from whom they had not the courage to win freedom. the children who in their early days know and desire their ordained calling. and should refrain from any undue control or demand for favours in return for their natural duty and divine privilege of being the means of helping a soul to contact the world. or wish to shape the young life for personal motives. where they are neither happy nor able to develop their evolution as they might otherwise have done. That this issue was important to Bach we can have no doubt for he continually refers to the need to give other people the freedom to choose their course in life: We must earnestly learn to develop individuality according to the dictates of our own Soul. Family obligations hold many people in the shell of inappropriate behaviour throughout their life.. wishes. In the furnace of our hearts we forge the cast of our character. pride. But while this and the many other subtle influences of working with people may have formed his character we can see how Bach needed to break free from the assumptions that family karma had put upon him.. Ostensibly he worked in the factory because he felt a request for money to train as a doctor would be difficult. and yet from difficulties of circumstance. An engineering firm works with strong elemental forces. For 3 years he was employed in the family business (1903-1906).. to fear no man and to see that no one interferes with.Chapter 9 school and went to work in his father’s factory: a brass foundry in Birmingham. for if in the young father or mother it takes root it will in later years lead them to be 13 veritable vampires. Any desire for control. knowing that parenthood had previously been bestowed on his father and mother and that it may be his duty to perform the same office for another. Page 34 ..

P. Nora Weeks. He could not sustain it. Bach was not a person to sit back and wait for answers: when one avenue was explored and found to be a blind lead he started upon the next. He still found orthodox medicine failed to give sufficient lasting benefit to his patients. Having gone along the path of working in an institutional set-up (hospital) he tried the same medical principles when applied from his own consulting room.Chapter 9 The gaining of freedom. In 1913 Dr Bach was appointed Casualty House Surgeon at the National Temperance Hospital. B. he was M.B. If it was the idea of the expense that held him back from training as a doctor we can easily understand the problem. Bach had seen how surgery worked and knew first hand what it was capable of and also its limitations. It had taken eight years. who perhaps knew Bach better 15 than anyone. But it was in the forefront of medicine and offered new possibilities to Bach. He was constantly under pressure of work as he had insufficient financial support and was obliged to earn his living as well as work and study.R.it nearly cost him his life. While he continued in practice he began research. In bacteriological research many interesting discoveries had been made since the pioneering work of Pasteur and Koch..C.. As a boy his health had been a matter for concern and now he had to give up his post after only a few months owing to illness. He made his way to medical school and after many years of study (in 1912) he was ‘qualified’ . M. especially an idea that was preventing him from achieving what he wanted to do. however. Basically he searched the body tissues and blood of people both healthy and sick to find what bacteria characterised their condition. Perhaps surgery did not come easily to him and he was later to eschew even the use of hypodermic needles in the treatment of illness.C. and one suspects that was closer to the heart of the difficulty. will in most cases call for much courage and faith. It may have been exciting but it was also certainly exhausting and nerve-wracking. It was not much better. the winning of our individuality and 14 independence. Looking at contemporary medical research he thought he might find better results and a more sympathetic methodology in the Immunity School. He was 27 years old.. London. He took up a post as Assistant Bacteriologist at University College Hospital. To many he was in the top rank of his profession where reputation and fame were found but he could not continue. But Bach was not a man to be held in the thrall of an idea. When he recovered from his “breakdown in health” he set up in practice in Harley Street. He could not tell us more plainly: he is speaking out of personal experience. and D..P.R. S. He was the eldest son. It was a form of research that was demanding in terms of time and experimentation. It cost a lot to qualify . L.H. As house surgeon he would have been on call day and night working under great pressure where life was often at stake in the casualty department. At its most basic bacteriology searches for the physical organism that Page 35 .S. this was a turning point in the outward progress of Bach’s career in medicine. comments in her biography that he had little use for accepted theories which he had not tested and proved for himself. However it may have been.well.

Some shell of constriction.he now knew from personal experience what it was to be terminally ill and what it was to regain health. In July 1917 he began to bleed and fell unconscious. This was a time of great intensity in Bach’s life. his mental state? We do not know what pressures he was working under. He was to prepare a vaccine from these and begin a new form of treatment for such things as arthritis and rheumatism. When the lesson of pain and suffering and distress is learnt. Something fundamental must have changed for him during this time. In his researches he came upon a form of intestinal bacteria that were found to be more plentiful in the gut of the chronically ill. and as he toiled at it he found that the deadline was passed. At the outset of the World War he had tried to enlist but was considered unfit for service. It is significant that Bach should have met with this difficulty . and ceases when the act and thought are put in order. But we do not know many of the facts of what was taking place at this time. He could now speak with the authority of reality. Was he finding that his assumptions were being beaten about by reality? It is more likely that this illness was rooted in his personal life. Instead he tended the wounded in the hospital and was in charge of over 400 “war beds”. So work alone would not explain his recovery. As for us we might afford a smile for had he been stronger physically he could well have died in Flanders. Bach’s ideas were forged in the reality of his own experience and later he wrote that: Disease is the result of wrong thinking and wrong doing. Yet in all this he cannot have been happy. What of Bach’s family. He was given surgery and no hope. There was some kind of healing. his love-life. “We can judge our health by our happiness. War was ravaging Europe and he had been very anxious to fight. and it automatically disappears. So he could write: Page 36 . He had cancer. But he was working like this before and he had developed the cancer. What actually happened next we do not know. He went back to his work with renewed vigour we are told. The results were encouraging. there is no further purpos i its presence.Chapter 9 causes illness (germ theory). some mental state that had enslaved him must have given way so that he was able to revivify his body and walk out from the shadow of death. But at this stage it was a more subtle and delicate form of medicine than the use of surgery and was the next step upon his path of realisation. Whatever else was happening in his life at this time he was personally in crisis.17 Bach was told that he had no more than 3 months to live. Many speculations might now be made. Bach was disappointed. and by our happiness we can know that we are obeying the dictates of our souls”16 he was to write later. He worked and worked. Bach was later to declare that such findings were merely results of illness not the cause. Some new beginning. Again there is the temptation to speculate. He was no mere theorist. with the knowledge of one who has been there. He also took on more work in the medical school as Demonstrator and Clinical Assistant.

combined 19 with the desire to do right. Disease is solely and purely corrective: it is neither vindictive nor cruel: but it is the means adopted by our own Souls to point out to us our faults: to prevent our making greater errors to hinder us from doing more harm and to bring us back to that path of Truth and Light from which we should never have strayed. His first wife. It is too easy for one who has never had such troubles to tell others how to be free of them. an end product. At this time too Bach’s problems were not merely concerned with his research work and his own health. It is rather to illustrate how exactly he knew what he was talking about. It is entirely the result of a conflict between our spiritual and mortal selves. It is not really very important that we know exactly what was happening at this time. as we know it. He became involved with a yet more subtle approach to medicine and through his reading of the work of Hahnemann began to see new prospects for reaching to a level of treatment that might truly relate to the causes of disease not merely Page 37 .18 The sense of Divine Plan must have begun to figure strongly for Bach at about this time. Disease is. He remarried in the following month and his illness appeared in July though we may suppose that it had been developing for some time. died from diphtheria in April 1917. In the spring of 1919 he joined the staff of the London Homoeopathic Hospital. to be considered: it is where we are going wrong in the Divine Plan that matters. Bach’s married life was and can remain a personal matter. But the realities of common human experience are always recognisable. He was a Freemason and strongly committed to the Masonic philosophy and inner teachings. What is important is to recognise the emotional pressure that he was experiencing and that he was not merely a medical bystander witnessing the life difficulties of other people. for our good. What may his teachers have shown him at this time? Was this the moment when he struck out for freedom that he had previously failed to find? We cannot tell. a final stage of something much deeper.Chapter 9 In true healing there is no thought whatever of the disease: it is the mental state. Gwendoline. nearer to the mental. and is beneficent. But again we find in his later writings he speaks quite emphatically on such matters: Disease of the body. there follows what we know as disease. So long as these two are in harmony. though we should avoid it if we had but the correct understanding. Bach continued his work as he was convalescing from the operation but in fact he was parting company with conventional bacteriological research. whom he had married early in 1913. Disease originates above the physical plane. is a result. the mental difficulty alone. in reality. we are in perfect health: but when there is discord. If we dwell upon this issue it is not in order to question Bach’s greatness as a man or the genius of his medical discoveries.

and the indications are many that this civilisation has begun to pass from the age of pure materialism to a desire for the realities and truths of the universe. At this time one suspects that Bach’s reading and thinking widened to take in things other than medical research. Ten years of research and application in bacteriology and homoeopathy ended one day when he closed his laboratory. be masters of your fate (which means let yourselves be ruled and guided entirely. he was a famous and respected man. At a certain level everything is complex and the more we see the more complex it becomes. His own words. he had money. and answerable only to the God 22 Who gave you your life. his clinic and his consulting rooms and left London for good. But beyond all the complexity there are the simple truths of the heart. by the Divinity within you. This is certainly evident in the ideas that he puts forward though he is discreet in referring to our western religious teachings and the example of Christianity. What kind of reason might he give for the decision? Be captains of your Souls. the growing number of those who are desiring information on existence before and after this life. status and reputation. It is strong stuff. He had made such advances in his work apparently. the simple truths of life. ever living in accordance with the laws of.did he live by it himself? The answer must be “yes”. but ultimately we will come to see that truth is simple and that there is simplicity in truth. It might be argued that the ways of technology carried the future. is entirely wrong. without let or hindrance from person or circumstance. It was a drastic change and left his friends and colleagues amazed. He had a strong interest in the traditions of the east and like many others in the years between the wars he learned from ancient thought a new way to approach the problems of his day.all these are signs that people of the present time have glimpsed the reality of 21 things. however.Chapter 9 deal with the effects. the quest after the ancient teachings and wisdom of the East . The general and rapidly increasing interest exhibited to-day for knowledge of superphysical truths. of 20 course. We might ask . Bach was a man of vision. Bach was working for the future. All the things that people set in conventional life patterns would wish for. And he threw them all over. guided by a vision and Page 38 . evidence his real interest: But the times are changing. It was these simple truths that Bach was seeking. It is often noticed that Bach’s thinking is very modern and we may feel that those words have an expression that is more contemporary to our time than his. the founding of methods to conquer disease by faith and spiritual means. then and now. He was looking for something we may be sure but it was not going to be found in conventional science: The science of the last two thousand years has regarded disease as a material factor which can be eliminated by material means: such.

It is said that could we but understand it homoeopathy has a remedy for everything -every problem has its pattern. If he chose to call that ‘living according to the guidance of the Divinity within you’ he is just trying to keep it simple. on the contrary.. to bacteriology. Rather we search through the opportunities that life offers and find always a deeper understanding that will lead to realisation. He had progressed through conventional medicine from surgery. Bach followed with the principles of potentising from the material of the substance that characterised the illness: he followed Hahnemann in that he reversed the action of the damaging bacteria by giving them back to the patient in potentised form. is a lesson to teach Page 39 . The guidance that he received in his work had led him to try many different things.. Bach explains the matter like this: And if we follow on this line of thought. at what point does the poison become a healing agent? If it is a matter of reversing the action then it would be better to start with the substance that was already the true antidote to the problem. it is the very disease itself which hinders and prevents our carrying our wrong action too far and at the same time. Why? His writings answer us clearly: It is obviously fundamentally wrong to say that “like cures like”.. but in the true healing sense like cannot cure like. After all. Guidance does not necessarily mean that we are taken by the hand and led directly to the realisation. Bach greatly admired Hahnemann ’s work and followed his intimation that we should look to the personality of the patient rather than the disease. we have only to recognise it. the basis. the end of the road. At first. he had worked in homoeopathy and looked at many of the novelties of his day like X-rays and even Abram’s Black Box. Hahnemann had a conception of the truth right enough. Like may strengthen like. But in every case he turned to look forward to new possibilities. the first great realisation which comes upon us is the truth that it is disease itself which is “like curing like”: because disease is the result of wrong activity. 23 and carrying it to the next natural stage. He had researched into diet and its effect upon cancer treatment. For some people homoeopathy is the realisation of the search. like may repel like. he pointed out the great fundamental laws. but expressed it incompletely.Chapter 9 everything he encountered was measured against it in a search for what would answer his need. Do not think for one moment that one is detracting from Hahnemann ’s work. potentise it (prepare it by homoeopathic principles) to the right degree and as “like cures like” all will be well. He is using the word imagery of his time and the traditions that he knew and loved.. too. Bach studied homoeopathy and used homoeopathic techniques in the preparation of some of his early medicines but he was to search further.. we are merely advancing his work. But he was to come to see this as fundamentally inappropriate. We may choose our own.

The shift that took place at this time is more than the assembly of dates. and harmonise our lives with the dictates of our Soul. Darkness is replaced by the light of the sun not by any form of darkness.. So Bach left London and began a new life one might say. hate may be conquered by greater hate. but only eliminated when the qualities of sympathy and pity have developed: one fear may be lost and forgotten in the presence of a 24 greater fear.Chapter 9 us to correct our ways. Here we come to the understanding that we no longer fight disease with disease: no longer oppose illness with the products of illness: no longer attempt to drive out maladies with such substances that can cause them: but. For this he was to search in nature for the plant forms that held a clear pattern that is the positive antidote to the negative pattern. but the real cure of all fear is perfect courage. to bring down the opposing virtue which will eliminate the fault. but it can only be cured by love: cruelty may be prevented by a greater cruelty.. True. and here we see that true healing can be obtained. Although homoeopathy has its greatness Bach was guided to the possibility of healing more directly. dryness is refreshed by rain not by any form of drought... Another glorious view then opens out before us. He had drawn inspiration from the homoeopathic school and his later work was not running counter to homoeopathy. Taking his instruction from the natural world Bach saw that homoeopathic action was not the way of nature. But dates help to put it into perspective: Page 40 . on the contrary. As he put it he wanted only to walk a little further along the road. as indeed we may now be called upon to do. but by right replacing wrong: good replacing evil: light replacing darkness. not by wrong repelling wrong. He had completed his theoretical research and from now onwards in his remaining years of life he was to put into practice the ideas that he had formulated.

As a boy of 10 or 12 he had spent whole days walking alone. 1929 1930 1931 1932 In his search for this new medicine Bach gave up everything he had worked for as a medical doctor. Discovery of the “sun method” of potentising. Finding of next six remedies. Intuition functions automatically when we are in a balanced and harmonious state within ourselves and in relation to our surroundings. Bach was clear on the matter: “what is called intuition is nothing more or less than being natural and following your own desire absolutely”. Leaves London in May for Bettws-y-coed. He returned to the instinct of his childhood and roamed the countryside. Writing Heal Thyself and other material published in Homoeopathic World. Wales. For him it was like being a happy child left to live without interference and not interfering. Search for suitable plants. often without a realisation of what that means. Realisation that psychological types existed and that they influenced illness. We say he searched for and found the remedies by intuition. Travels through England and Wales searching for plants.Chapter 9 1928 Shift from potentising bacteria to the discovery of first herbal equivalents. now a man in his forties he returned to his source. Page 41 . Goes to Cromer in Norfolk. Outlines his thoughts to British Homoeopathic Society in November. Finding Mimulus. Putting the Bach Flower Remedies to work. Continues in practice but uses new remedies. free to be simply alive. Impatiens and Clematis in September. Writes Free Thyself — an account of the first 12 remedies Twelve Healers & Other Remedies (1933).

7 Ye Suffer from Yourselves: opcit p.25 ibid p. Physician.4 ibid p.2 ff 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 Page 42 . p.26 ibid p. p. 1973. 25 Endnote Text ibid p.8 ibid p.Chapter 9 4 Ye Suffer From Yourselves. 1 [See Vlamis ibid p.7 Ye Suffer from Yourselves: opit p.7-8 ibid p. Dr Edward Bach.9 Free Thyself: opcit p.14 ibid p. C. 3 Free Thyself: opcit p.24 Ye Suffer from Yourselves opcit p. 117 seq] ibid p. 1931. 7 ibid pp. 17 Free Thyself: opcit p.. Nora Weeks.W.Daniel Co. 5 ibid Heal Thyself: opcit p.28-9 Medical Discoveries of Edward Bach. 25 Heal Thyself: opcit p.

. the building blocks of meaning and the clear span of intellect. Already I begin to doubt my existence. For that we must stay in being without thought or judgement seeing life simply for what it is. Of course it is not easy. we want structures. observing and 25 Page 43 . People who have a familiarity with them will know of their simplicity. There is a gentleness like soft rain in this truth. Yet they are still fraught with structured ideas of Soul and Divinity Bach sought for words to describe the simple truth he had perceived in his being while ultimately the only witness we can have to the truth is to be there in it ourselves. anxiety and uncertainty. To know what this is we must do it. Truly the half of our problem is that we try too hard. God gave Solomon “wisdom and understanding beyond measure and largeness of mind like the sand on the seashore” and he “spoke of trees. worry. But there is greater wisdom yet in nature itself. Do you see the shift. And when we know this we will see the simplicity of it all. Such fixed forms create stricture and control. For understanding is just Being: Consider the lilies. Oh? But they bring tension.” He spoke of the natural world and his words were wise. Then we may receive the gentle perception of being. from inside the head and out into the free spaces of being? In the field the grass waits patiently in service sheltering the earth and its inhabitants. thistles blow their seed. watching..Chapter 10 A Bridge to Life “It is impossible to put truth into words” . There we may perceive our being. The heart works in practice. All are just being We may be struggling to understand in the noise of our thoughts until we stop and look outward. Knowledge is available to everyone of us through the perception of our being. If this bridge is to be built it must have foundations of reason and purpose. they neither toil nor spin. And if we doubt its relevance to Bach’s work consider: why else did he spend so much time out in the countryside walking. even Solomon in all his glory was not arrayed like one of these. We want answers. says Bach and perhaps that is why he whittled his writings down to the minimum. how they grow. as Bach did. It is the mind that always returns to theories. There we may see that life IS. trees endure the spaces while the crows rattle noisily above the heads of the sheep. not merely hear of it reflected in proverbs and fine teachings. yet I tell you. to doubt my being It is like it is like a tight-rope walker balancing high but beginning to falter when he looks down. from the cedar that is in Lebanon to the hyssop that grows out of the wall. it is fear and doubt that assail him as his foot slips Such are the difficulties of the mind We should walk. not think about it. into the fields and then look again.

Bach tells us this in so many words when he speaks of the education that will be needed by the physician of the future. all able to help ourselves and others .. To put it more simply we need to know what is life. What we are is a reflection of what we perceive life to be. These negative traits like anxiety.. No more conflict.. That.. Understand that and we will see well enough how Bach saw it.26 The study of human nature is no great matter.so the education of the physician is the education that we all need: The education of the physician will be a deep study of human nature. no more difficulty. One is self-knowledge. One comes with the other. That is why he drew up the list! He observed the variety of psychological states and found that they derived from these 38 conditions of “outlook upon life”. We still have questions.Chapter 10 being? He had travelled as far as he might in the realms of theoretical medicine and he then went to contact the only one great healer in this life.. And let us remember that he said that we are all healers. If we look at nature and see it for what it is. What we see outside is a reflection of what we are. They will be answered by intuition: which is nothing more than “being natural”. But we know where they must be addressed. Simply being. Of course he still had questions. is the riddle of nature. Page 44 . They are clear enough. A study of the 38 mental states that Bach describes in The Twelve Healers & Other Remedies will provide us with a complete picture of the dispositions of our nature. we would know ourselves to be one with it — in the unity of life. frustration or guilt determine the way that we look from inside of ourselves at the outside world. as we suggested earlier. a great realisation of the pure and perfect: and understanding of the Divine state of man. If we wish to cross this bridge and so to cross the gulf of the unknown we need two buttresses to support our plank. recognising the profound truth and simplicity that is written in every part of the natural world then we would reflect back into ourselves that truth and could not fail to be happy. we can study ourselves. The other way around is equally appropriate: we may either feel discomforted with the outer world or with the inner. If we can see and understand the viewpoint or disposition from which we look out upon life we will understand why it is that we have a distorted perception of what life is. they are not to be seen separately. the other a knowledge of nature. And we have ample textbooks in the material that Bach gave us. Knowing that. Could we but harmonise and balance the outlook through self-realization and self-knowledge we would not see outwardly anything but the simple truth of what life is. He will also have to study Nature and Nature’s Laws: be conversant with Her healing Powers.

For Bach the idea is put into a word rather than an image but the message is identical: The development of Love brings us to the realisation of Unity. and then we would understand that whatever we experience inside has its equivalent outside. Children know it: they even play the game What’s your favourite colour.opcit p. We would become one with life and understand the nature of life and that we are one with it because it is one with us. or to eat food that will help them.. his body is himself externalised. We are no longer stuck with the problem of me and my life because it is all ours and part of the unity. 25 26 27 Free Thyself: opcit. opcit pp. Hold Infinity in the palm of your hand And Eternity in an hour. both banks are of this world but. Introduction Ye Suffer from Yourselves. Once we stop putting up barriers and shells of separation it is most likely that like will go to like and that we will find what we are looking for. But we have grown away from our simplicity and our intuitive faculty of “being natural and following our own desire absolutely”. The river runs in our land. we need a bridge. he is the expression 27 of himself. Others are drawn to a place they feel related to. Why. Then whatever we looked at (outside) we would recognise as part of ourselves (inside). The Universe is God rendered objective.Chapter 10 To see a World in a grain of Sand And a Heaven in a Wild Flower. Bach puts it a little differently from Blake. at its birth it is God reborn.. He also allowed his nature to find its true equivalent in the plant. at its close it is God more highly evolved. Returning to Dr Bach and bridge building it may be clear now that he discovered his flower remedies because he allowed the nature of the plant to be one with his nature. 55-56 Page 45 . of the truth that one and all of us are the One Great Creation. and this vanishes as soon as Love and the knowledge of the great Unity becomes part of our natures. yes. We have forgotten the simple joy of living and the happiness that comes from the heart. If we could develop this love (heart rather than head) and realise this sense of unity (simply being) we would come to recognise how it is. We still do know it as adults and may think of it as unconscious preference or an intuitive prompting although it is no more than our selves saying “that is what I really want”. what’s your favourite flower. looking across the water we gaze with longing to a place where the sun shines but we feel unable to go. the materialisation of the qualities of his consciousness. Or. So with man. we know that certain people like certain colours and are naturally attracted to them.? If we could retain the simplicity of children we would know instinctively what would make us happy. The cause of all our troubles is self and separateness.8 Heal Thyself. Much of this is so simple that it hardly needs to be said. an objective manifestation of his internal nature. Rather do we stand on one bank of the river looking with envy and dissatisfaction at this world.

He knew that he had to follow where it led but this was quite outside the realms of previous research. He continued to work with the bacterial medicines meanwhile: his scientific training restrained any impetuosity. Imagine now his state of mind. He began at once. however. Now. Later they stayed in his repertory although they were prepared differently. one wonders. A new landscape was to open before him where the manner.. however. He has before him the conviction that a new healing agent can be found in the trees and plants of nature and that it must be for the psychological state of human experience not the physical. mood and mentality of the person were to be seen as the points of reference. But Bach certainly spoke of his own impatience and it is supposed that he was an Impatiens type. These would now be seen as descriptive of two differing states: fear of known things and irritability. If the thought is correct that Bach discovered these healing herbs by relating them to the state of his own psyche then we should expect these two flowers to speak of his type. The first remedies Bach found were actually seen as equivalents to his bacterial types. The plants were Mimulus and Impatiens. No more test-tubes and germ culture dishes. the laboratory bench must go. His thought for the seven bacterial nosodes which characterised seven personality types was reformed so that the grouping would be made not according to the physical landmarks (bacteria types) but the emotional and mental states. not the illness or products of illness. He became the technician and he became the lab. It was several years before Bach was to declare that he had completed his surveying in this new land. From now on the experiment and the experimenter are one and the same. Once more he is starting out afresh and as before he is searching for a more refined system of medicine. Then one night this famous dinner. Do they? We can only guess now. He has seen something but as yet does not know what it really is. He prepared them as he had his vaccines. to put his new ideas to work (never one to hang about) and it was later that same year that he found the first three of the 38 plants that are now so strongly associated with his name. a Masonic occasion? As Nora Weeks describes it we know it changed the course of Bach's work. And the Mimulus? Perhaps he is not so likely as a candidate for fear. It was as if he had seen a sketch of a new land but had now actually to draw the maps and plot the landscape. For the first he went to walk in the fields and for the second he took himself.. at least not when we read the Page 46 .Chapter 11 Healing Herbs We are told that there was an occasion in 1928 when Dr Bach had first insight into the way that his work might develop. He had long felt that underlying an illness was the mental outlook of the patient but until this time he had not recognised that the mental state might be classified and formally described. 28 was it.

We do it with food by selecting from the market or menu. that's quite like it or that's it exactly. If we do so the true Page 47 . It gave him a quiet courage. He must have considered his own behaviour as part of that. First he allowed himself to be drawn by intuition (go where you will). control and emotional stability so that he directed his purpose to the future work that he was to do. and yet have not the courage to break away from your bonds. knowing that he was looking for a flower that was equivalent to that state he had simply to look. just as he did. yes. if so Mimulus. have a picture of what we want) and go on matching it against what is available.the first remedy he finds is the one that will give him freedom and help him to find the rest. fear of those things that never happen. forgiving feeling to the sense of tension and impatience. afraid of people or of circumstances: who go bravely on and yet your life is robbed of joy through fear. found growing on the sides of the crystal streams.Chapter 11 description as it came to be in The Twelve Healers. fear of a hundred things? Do you wish to make a stand for your freedom. We match image to object. When we see something we think. Quite simply we carry an image of what we seek (we bear it in mind. then by attraction he would have seen what he sought. will set you free to love your life. Then. This description from 1932 reveals just the negative state of mind that might have held him back from his purpose. He was watching closely at this time in order to find and evaluate the psychological types. and teach you to have the tenderest sympathy for others. fear of being ill or of losing friends. what if he gets ill again and the cancer returns. But this description was refined and altered over a period and if we look at the earlier description in Free Thyself then we get clues: Are you one of those who are afraid. Mimulus would have helped him. how will he survive. fear of convention. what will happen to the well-respected Dr Bach? We know now that all would be well but he may have been anxious at the time. fear of people who really have no power over you. To understand properly why this plant has such a feeling we need to look at the flower. For Bach the matching game started with the search for a flower that would bring a gentle. with clothes when we spot a garment that is just right or with gifts when we match the person to the present. no doubt. No true researcher would not first test his medicine upon himself and doubtless Bach took the Mimulus. fear of to-morrow and what it may bring. And the Impatiens? Bach was coming to self-knowledge. Still the question might be there: how did he find these plants and know that they were the ones to use? If he had watched others at this dinner and seen that they had characteristic types he must have turned the question upon himself. If he was thinking of leaving London and giving up his old work what would people think of him. This process is in fact a commonplace experience in other contexts. How beautiful .

Going into the place where we may realise that. When Bach had found these three remedies he used them in his London practice.it's always in flower. Yet while they are strong the oak trees can rot from within and one day fall unexpectedly. however. lose contact with the body and our ordinary experience of reality. however. for himself. If we try this we may find that it is not altogether a healthy experience. with patient purpose and constancy this tree endures. A plant like Wild Rose has had a long association with man and in those sad places where tumbled walls mark an old dwelling place wild roses are often found marking the spot where human efforts have turned to resignation. are not safe to be climbed. If. During 1929 he tested them on patients and found that they worked effectively. The physical sight of the plant. its dependability. Quite different the Oak. It says: "I endure". At this date he prepared them in a way that was less potent than his later techniques but the healing force of the plant was still present and still of the same kind. amidst the dark foliage the flowers hang as small bursts of colour. Rather they were the ones that he needed to find. So a word of warning. realising the unity of things and opening ourselves to the flower we will know it. vengeful and not to be trusted and. Bach was looking at the subtle form rather than the physical plant. By merging the inner and outer. Nevertheless we can observe certain things. as boys should know. we stand with our back to an oak tree and allow it to speak to us it tells clearly of its being. Many such ideas are part of our popular folklore. the English emblem. How do we know? Because the third remedy that he found was Clematis which helps those who 'go off' in this way. renowned for its stalwart strength. is not always helpful. all of which has a relationship to the remedy type. The poet Blake describes the beginning of the more subtle perception when he declares that a plant was outwardly a thistle but "inwardly 'twas an old man grey" (curiously Bach at one time was to think of Sow Thistle as one of the remedies but later abandoned it). it's always kissing time! Just so with hope it is eternal and ever present. To understand the nature of a particular flower we must spend time with it. It helped him to remain earthed and in conscious reality at a time when his mind must have been rather considerably disassociated. Its growth is prolific and fast. It is not chance then that led Bach to find these first three flower remedies in 1928. allow its quality to spread into us and fill our being. It is interesting to note that these remedies required no experimental testing Page 48 . Going out into the unity of life is a fine thing but we must be quite sure that we have got ourselves properly prepared for such a journey. There is little doubt but that Bach found this to be so.Chapter 11 observations that we make of its image and quality are not really described in words. for instance. through time and season. delicate and mobile and in seed the pods explode to scatter their contents. it tends to colonise a particular area. is different to the metaphysical insight. Again with Gorse we know that when it's in flower it's kissing time . Through wind and storm. In such situations it is possible to lose contact with ourselves. Willows are gnarled and twisted. That is its thought.

Chapter 11

on guinea pigs since they were in no way toxic. Towards the end of the year he decided to give up using the bacterial vaccines. He now concentrated his efforts on developing his new system of medicine. Two processes appear to work concurrently for Bach at this time. In one case he is examining and observing the quality of different plants, in the other he is developing his observation of the human states that will become the 'pictures' for the new remedies. We know that he began by looking for twelve remedies for twelve different states and these were to become the original Twelve Healers as they are listed in Free Thyself. In this booklet he lists the twelve great qualities that are characteristic of perfection as we see it in the 'Great Masters'. He suggests that these have each a negative condition, the antipathy of the condition that we need to find for the fulfilment of our life purpose on earth. In life we find that; the negative state may lead to illness because we are failing to learn the essential lesson of our existence: thus he reasons that it is negative emotional and mental states that cause disease. These original remedies were all kept when Bach extended the repertory in later years although the key words were slightly modified. 29 The table that he gives in Free Thyself has a strong sense of order in it. Here is the feeling of a theory that is going to be amplified. It is like a map with broad delineations: mountains in the north, river and forest in the south: a picture map without the details of contours. Failing Restraint Fear Restlessness Indecision Indifference Weakness Doubt Over-enthusiasm Ignorance Impatience Terror Grief Herb Chicory Mimulus Agrimony Scleranthus Clematis Centaury Gentian Vervain Cerato Impatiens Rock Rose Water Violet Virtue Love Peace Peace Steadfastness Gentleness Strength Understanding Tolerance Wisdom Forgiveness Courage Joy

No doubt Bach liked the harmony of numbers and 12 has a great many associations that reinforce it. Although the first twelve have a sort of cardinal quality to them, they are the primary states, the most

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characteristic types, they do not really cover the full range of human experience. Bach saw these first twelve as sort of archetypal qualities -Virtues as he calls them. We all need to develop the positive attribute of each of them in ourselves through life on earth, "possibly concentrating upon one or two at a time". For this reason they are sometimes seen as being the type remedies* by which it is meant the twelve essential types of human experience. [The idea has been pointed out by Nickie Murray of the Bach Centre that these are primary states that will be found more readily before our personality is overlaid by difficulty Because we play games and confuse our simple outlook in life with complexity it is sometimes necessary to look for more subtle states, but the primary 12 remain as the essential types of psychological outlook. The later remedies then appear to derive from these essentials. We are likely to find them more apparent in children, animals or plants.] Somehow this idea corresponds with the neatness of his earlier researches. He maps out a theory and then finds the material to fit it. Although Bach put wonderful and heroic life effort into finding these twelve there is the feeling that the work was relatively pedestrian at this stage when it is compared to the last three years of his life when he was swept away by a force like a tornado of discovery. A word that is often associated with Bach's research and his discovery of the remedies is suffering. This has come about because his finding of the later remedies, the Seven Helpers and then the second nineteen, was attended by a deterioration of his physical health. He used his body as a laboratory and it was damaged by the experience. But it is not helpful to explain his discoveries as the result of suffering. An alternative view would be like this. Bach developed the schema that would show him the first twelve remedies. He recognised in himself the nature of each of these personality types, worked with it, amplified it perhaps and then sought the appropriate flower. Later he came to see that something would be needed for people who had grown beyond the simple 'type remedy' and who were controlled and imprisoned in a state of mind that had no prospect for release. But of these states he had as yet no personal knowledge; he was not bound up in them himself. He began easily enough with Gorse, Oak, Heather and Rock water. In each case he was able to develop the picture of what he sought and search for the balancing force. Rock water we know is not a plant but water that comes from a healing spring. But as the search progressed through 1934-35 he seems to have been swept into states of mind that formed no part of his theoretical scheme. He did not know the nature of the various emotional states that were to be found still less the antidote. With great intensity he would experience the feeling of say mental anguish or depression and then be driven to search for the Sweet Chestnut and Mustard flowers to counteract it. In all he found 19 new remedies in 1935, experiencing each mood intensely for two or three days before finding the remedy. He had little respite. He did suffer physically at this time but his discoveries were made because of his realisation, not because of the suffering. As a person he was not attached to the process that his body experienced

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knowing that the reality of life lay not with the negative but with the positive state. Bach made the observation that a man who was a leader should know more about his subject than his followers and that if one was to be a leader in the struggle against human suffering it would be necessary to have an expert knowledge of the subject. It is true that Bach suffered much pain in his life both physically and mentally but the pain was learning, not a virtue in itself. It is also true that he was a lonely man, especially in the last years of his life. So few people understood his vision or could appreciate what he was attempting to do. Most of his erstwhile friends and colleagues thought he had lost his way. His sensitivity one might say then led him to an Agrimony condition; at the end he appeared to be a lonely eccentric, kindly but seeking for oblivion. His early death may have been a signal that his work was complete but it was also sought as a release from the tension of being that he experienced. It is important that we remember this now, fifty years on. In the two generations that have passed since his time we have all grown to recognise his greatness and come to understand something of what he was working for. If we now look around there are so many like-minded friends who will share their hearts with us. So many who appreciate the music of the inner world and can offer an open heart to a sister of brother. If we would heal the pain that Bach may have felt we should help each other now.
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Impatiens Mimulus Clematis Aug Agrimony Chicory Vervain Centaury Cerato Scleranthus Water Violet Gentian Rock Rose April Gorse May Oak Sept Heather Rock water Wild Oat Olive Vine Cherry Plum Elm Aspen Beech Chestnut Bud Hornbeam Larch Walnut Star of Bethlehem Holly Crab Apple Willow Red Chestnut White Chestnut Pine Mustard Honeysuckle Sweet Chestnut Wild Rose All potentised by sun method 1930 Sept 1931 1932 Seven Helpers 1933 June Sept All potentised by sun method 1934 Second nineteen 1935 All potentised by boiling method. except White Chestnut Page 52 .Chapter 11 Twelve Healers 1928 Sept.

138-9 Page 53 . 19 See Nora Weeks opcit pp.Chapter 11 28 29 30 Endnote Text Free Thyself: opcit p.

Chicory. The supplies from the chemists should be used in the same way. Heather. METHODS OF PREPARATION Two methods are used to prepare the remedies. and then left in the bright sunshine for three or four hours. eighteen of them. and such wells or springs have become renowned for this property. Any well or any spring which has been known to have had healing power and which is still left free in its natural state. Olive. Impatiens. then the second nineteen. Centaury. unhampered by the shrines of man. The blossoms are then carefully lifted out and the water poured into bottles so as to half fill them. Rock Rose. Gentian. Oak. Rock Water. Gorse. so as to cover it. from which the patient is treated. or less time if the blooms begin to show signs of fading. Vervain. The first twelve formed a distinct group and then seven more were added. The following remedies were prepared as above: Agrimony. Mimulus. These bottles are stock. and are not used direct for giving doses. Clematis. The blooms of the plant are picked and immediately floated on the surface of the water. Scleranthus.Chapter 12 Making Bach Flower Remedies The order in which Bach found the remedies is of interest. White Chestnut Blossom. There has been a little confusion over this matter of how remedies are prepared. Vine. Wild Oat. The first nineteen remedies with the addition of White Chestnut (found in 1935) were all prepared by the sun method. SUNSHINE METHOD A thin glass bowl is taken and almost filled with the purest water obtainable. Cerato. were all ‘boilers’. may be used. by what Bach called The Sun Method and The Boiling Method. Rock Water. Water Violet. A few drops are taken from these to another bottle. Bach wanted this information to be generally known as indeed he wanted all his writing to be widely available. The preparation of these remedies was of two kinds. The last group of remedies. The bottles are then filled up with brandy to preserve the remedy. Nothing will make the matter clearer than quoting Bach’s own description as 31 published originally in The Twelve Healers & Other Remedies. Page 54 . so that the stocks contain a large supply. It has long been known that certain wells and spring waters have had the power to heal some people. if possible from a spring nearby.

The fluid strained off. Dilution of the essence to Stock . as about to be described. together with small pieces of stem or stalk. Nora Weeks and Victor Bullen shared the ideals that Dr Bach had embodied in his work. young fresh leaves. For this remedy the buds are gathered from the White Chestnut tree. 2. although some are true natives of other countries along middle and southern Europe to northern India and Tibet. give freedom” (Free Thyself Ch:X). and. Sun method Make the remedy near where the plants grow. For that reason they published the illustrated guide on how to prepare the Bach Flower Remedies. were boiled for half an hour in clean pure water. For the present purpose the following observations can be made. Preparing the Essence. Vol 3 No. from as many different plants as possible which are growing in the wild where they have seeded naturally. Nora Weeks states explicitly her wish that people should enjoy preparing their own Essences.9] It is not possible to quote directly from this book but the directions given there elaborate and clarify Dr Bach's notes. All the remedies given can be found growing naturally in the British Isles. January 1964. Dilution of the stock to Medicine Strength .Chapter 12 THE BOILING METHOD The remaining remedies were prepared by boiling as follows: The specimens.2 drops of stock make up into 30ml of medicine strength remedy. One such might be characterised by his phrase “to gain freedom. [In The Bach Remedy Newsletter. except Vine. when cold.2 drops of essence make up into 30ml of stock. the flowers should be in perfect bloom and be collected about 9am on a fine bright morning. In others the blossoms should be used. just before bursting into leaf. when present. brandy added as before to fill up and preserve. When preparing essence it is important to check that the plant is the correct one (more on this below). Bach’s notes are unclear in respect of the three stages in preparing the remedies: these stages are: 1. 3. Fill Page 55 . poured into bottles until half filled. Cerato. There follows a list of English and botanical names as is generally known. and then. Olive. Chestnut Bud. No shadow should interrupt the clear sunlight (nor cloud) so the place is important.

Leave the bowl in clear sunlight as Bach directs. Again half fill the bottle with brandy and half with essence. A sterile jug or funnel may be helpful. When removing the flowers use stem from the same plant and not your fingers! The essence should then be poured into a sterilised bottle that is half filled with brandy. Avoid touching the flowers by either putting the bowl beneath the plant or covering your hand with a broad leaf and carrying them on that.Chapter 12 the thin glass bowl with good spring water and cover the surface with flowers. Now this essence will make a very large volume of stock. Some of these plants are now scarce so let us not pillage nature: a flower that is picked cannot become a seed. 31 Twelve Healers & Other Remedies. If we find others they too will have a life force that has a notable virtue but it may not be the one that we want or think it is. These notes are sketchy but the best that can be done at the present time.W. we were to prepare an essence from Bryony thinking it to be Clematis what would be the effect? Bryony is a poisonous creeper that in some ways mimics Clematis but a remedy prepared from the flowers would be rather different and with properties that might not be so pleasant. then remove the twigs and filter the essence. There can be no doubt that mistakes are easily made. And thirdly it is important to use the right plant. Use a twig from the same plant to press the contents below the water. Dr Bach tested a great many different plants and concluded that these were the ones that satisfied his intentions. So care is needed.. If. C. Cover with two pints of spring water and simmer for thirty minutes. That is one thing. The boiling is best done at home but make no delay. Boiling method The same conditions apply to this method. Use a clean saucepan. Another is this. fill it three quarters full with flowering sprays. Afterwards let the contents cool. Only a few drops are required to potentise an ounce of brandy in another bottle (stock) and when making up a medicine strength bottle it is diluted again so if we make the essence we have a lot more than is needed individually. leaves and twigs then put the lid on. 1936 Page 56 .Daniel Co. Dr Edward Bach. for instance.

Therefore to think with the heart is to be in the experience (at the heart of the matter) while to think with the intellect is to distance ourselves from the experience and to try to exact a theoretical base from which to make judgements. They are. He says that the healing power is the gift of the The Creator. This issue might start to be laboured but it is so fundamental that it is necessary to get it clear. So we might say Page 57 . the emotional world. But there is no doubt of it. free from science. Why use one form of Gentian and not another? Equally it is asked why there are thirty-eight remedy states rather than any other number. Reading what Bach wrote about his work it is interesting to see how he anticipated many of the doubts that might be expressed by other people. just as a sedative sends a patient to sleep whether 32 given by a nurse or a doctor. the remedies do have a definite healing power. The reason is simply that we have not as yet a science of such subtlety . Indeed we will gain more benefit from the “God-sent Gift” if we keep it pure. Bach’s answer to this question is clear enough. in themselves. Well enough Bach foresaw the trend of science and the way that technology and scientific research would come to blind us to simple truth. It has been suggested that by working with the heart we will have a direct perception of what life is through our experience of it. In any event a ‘scientific’ approach will not yield much helpful information in this subject. at least by those who have not had the experience of using them. Bach was concerned that we should not try to use the intellect (science) to understand their action and we could only agree with him. People say that they cannot see how he was able to select and test the flowers that he wanted to use. We must inevitably address ourselves to the question then as to what is this power and how does it work. rather the heart. it is present in the plant and present in us. He also says that no science or knowledge is necessary in order to gain the benefit of it.that is why Bach was led to discover the remedies. Yet as we have grown in our knowledge through the expansion of consciousness that has developed in this century so we may better understand what the remedies are and how they work. It is not the intellect that will understand their way of working. Both these questions can be answered but the answer comes from a view of life that is based upon the truth of the work of Dr Bach. a science of the metaphysical. free from theories: “for everything in Nature is simple”. That the Bach Flower Remedies might work on what is called the placebo effect is often suggested. neither does their action depend upon the one who administers them.Chapter 13 A Definite Healing Power The remedies are endowed with a definite healing power quite apart from faith.

the Creator: All earthly things are but the interpretation of things spiritual. When it comes to why Bach chose a particular plant rather than another the answer appears: because that is the plant that exactly represents that thought form. All plants are the result of the thought forms of the Page 58 . The smallest most insignificant occurrence has a Divine purpose to it. as Bach would express it. So. Every plant has a specific quality. one generally internal and the other external. We may not as yet know and understand its meaning but since it was conceived as a thought and brought into being and imbued with life we may be sure that it does have meaning. Yet. that’s for remembrance”).Chapter 13 there are thirty-eight remedy states because there are nineteen manifestations and there are two states for each. it is helpful to describe it a little further. But then we just come to the question of why there are nineteen manifestations! Earlier it was suggested that all living things are conceived as a thought form that is filled with life force. It is true that other plants could be used since they have similar qualities. For what Bach did was to describe the universal states of mind that we experience and then find the most exact equivalents of those states in the vegetable world. life is the expression of God. We recognise a plant by its physical form and then by its metaphysical expression (we might recall Shakespeare: “here’s Rosemary. And indeed they must do: such alone is meaning. some for use in medicine and healing. uniquely itself and it is possible to discover its identity and express the thought that it carries. There are many flowers that may be quite like (Sow Thistle was one) but he wanted to make the match an exact one. following on from Dr Bach have concluded that certain other plants could have healing essences prepared from them. But we must question whether the thought that is held in that form is so universal and succinct that it is really appropriate to all people. Of course they can.33 The simplest explanation of the healing force that is present in these plants then is to say that they carry the purpose of the divine. Plants are no exception. That is why other researchers. Nothing in nature (or in existence one should say) is without meaning and purpose. for reasons that will become clear. some for use in less practical and more aesthetic ways (we make music with bamboo pipes). There are other ways of seeing our existence it is true but they begin by denying meaning and therefore can only reduce our perception of what we are. some for use in building. When we look at the different forms that occur in trees and plants (vegetable world) we see that some are good for food. It is simple as that: why should we want to make it more complicated by suggesting a lot of in between states that are appropriate to a series of flowers that carry a thought form that is not clear? It seems then that all flowers carry a meaning but in some cases it is clearer than in others and in some cases too it is more specifically appropriate to human patterns of behaviour.

however. It is because that position on the earth for the form of ‘tree to be’ is currently occupied by that oak: when it goes the next will grow. Some plants will grow in other places as well as their natural habitat. It is more than geology that informs these plants and trees. Where plants grow by nature. Water violet in its secret way hides in the still water courses of fenland. Let us think why it is that an oak tree. however. they partake of the subtle qualities that characterise that exact place. Observation confirms this: we see stands of Pine trees. Let us say that the earth carries a pattern of life force that is expressed through the plant as a thought form. Just as we are drawn to certain places that are special for us or carry a healing quality that we are attracted to. have a picture of it or somehow take into ourselves the thought form that characterises it. We imagine that there is some scientific basis (chemical analysis) that reasons the way plants grow but they have a more subtle meaning in their growth that is in the nature of harmony.) but these plants do not overrun the land . If we go to that plant we will have the possibility of contacting that pattern of life force.Chapter 13 planet. It is a law of existence that two different beings should not occupy the same space. generating many thousands of acorns will not be swamped by its offspring. Heather could be persuaded to the rockery in a town garden but its instinct is for the mountainside. We decide that we will grow what we want where we want it and an altogether different process is created. if nature is left to herself. the thought form that creates a type of plant colony is in harmony with all the other subtle forces that interplay in that locality. Gentian or Centaury will be found among gravel and tall grasses but the pattern that is true to its nature is on the thin soils and short grass of chalk downs. The flower essences work like this.. Mimulus grows in the stony bed of streams.why? It is because. On the mountainside it is bracken that is dominant but yet it does not overrun the heather. But we tend to work by confrontation and conflict and will it differently. so the earth carries a force pattern that is attractive for that life form: the plant. Sweet Chestnut will grow on chalk and clay but its nature is for sand. They exist where and how they do not by chance but by the concentration of necessary purposes. Impatiens with its seeds washed along by the floods lives on the river-banks. It is easy to see that certain plants are dominant (just as certain people are. The life force that is in the plant takes up the pattern that in physical terms we call by a botanical name.. But it is more than the physical Page 59 . But then the thought form that creates them has not such a strong calling. This is not necessarily wrong or bad it is simply that man creates a thought form that is different to the thought form of nature. If we threw the seed down and accepted the outcome we would find some plants were accepted by the land while others were not. Various names have been used to express the meaning of this. When men interfere with nature the harmony of plant ecology is upset. If we want to contact that quality we could touch the earth at that place.

So the plant carries an exact expression of something that is a general part of mankind. The thought form that the plant represents has an equivalence to us since all life is one. wanted to get a stronger charge than this and to concentrate the patterned life force (“power”) that the plant carried in such a way that we might take it with us wherever we go or take it to those who cannot get out into the fields. the scent of the past lingers on in life. a family snapshot holds the pattern of a group of beings.19 opcit p. If we just contact the plant we can feel and share its thought. If we need to contact and invoke the pattern that the plant carries we go to the plant. What happens is that the life force in the plant is given up into the water so that the water (essence) now contains the thought form. The sun method of potentising was to do just this. 32 33 34 Free Thyself: opcit p. an old shoe carries the memory of dancing. Dr Edward Bach Page 60 . Nature in its multiplicity and variety is an expression of what man is in a united form (that is the riddle of nature). and water to collect and be 34 enriched with its beneficent magnetic healing. He saw its significance in the way that it combined the four elements: The earth to nurture the plant. “Some Fundamental Considerations of Disease & Cure”. Such things are part of daily experience. Is it too much to believe? A reel of celluloid film can carry many thousands of thought forms. however.Chapter 13 form just as we are more than the physical body. the sun or fire to enable it to impart its power. As usual we can agree that the method is simplicity itself. the air from which it feeds.5 The Homoeopathic World 1930. just as the flower did. Bach.

. apathy. forcefulness. As these patterns of activity become habitual so they constrict the flow of life force in our bodies and we are prey to illness and disease.. and it is only necessary to treat the mood of a patient and the disease will 35 disappear. In time it will result in a physical debility or distortion of health. that pattern shapes the material of life in itself to create a physical result. The effect of this can be traced through the whole metabolism: less oxygen means less activity in all parts of the body. A shock will tear the fabric allowing life force to flow out like blood from a wound. That pattern is not a balanced or harmonious pattern.. More than that the pattern of mental activity. fixity. In the picture that Bach draws of existence we see that subtle forces create a pattern. But every other negative pattern of emotional behaviour is also likely to weaken our defences. These are all physical effects of a poor pattern of breathing. The way that negative patterns act upon the body (both physical and emotional) can be visualised. uncertainty. fatigue and poor health are inevitable. greed. these are the mental attitudes. Fear restricts the flow of life force so that change is less possible just as it creates shallow breathing and so reduces the exchange of gases. But the breathing is a result of a more subtle cause . it also sets up a pattern of activity in our subtle body (the emotional level) that channels and patterns the life force within us.. At a simple level we recognise this when we think of tiredness as weakening our defences to the common cold. Our mental outlook or emotional state is the cause of illness. Rigid mental attitudes progressively remove the suppleness from the body just as ageing makes the bones brittle as the structure of the collagen changes (collagen is the elastic fibre in bone and tissue). Illness is therefore the opportunity for looking at the truth and encountering change. less efficient digestion. Fear. We call it a negative pattern of behaviour and it deeply influences all our life. Using slightly different words Bach repeats this message time and again. guilt.Chapter 14 The Consolidation of a Mental Attitude Disease is a kind of consolidation of a mental attitude. The negative pattern also acts like a vortex that draws the material of disease into itself. Constant suspicion or jealousy creates a pattern of behaviour in our daily life. less red blood (and so the pallor of fear). The process is like the growth of all life forms. worry. because it is causing disharmony in life needs to be corrected and so it will be brought to our attention (consciousness) for us to work upon it.the restriction of the life force that a prolonged pattern of fear Page 61 . poor circulation and so cold.

To him. dominance and pride are at work the life force is put under pressure. It is a little confronting perhaps but Bach wants us to take up the responsibility for our health and for our life. some principle. failure to assist others: the brain. Nothing sentimental will help but a truthful acceptance of life and the will to work with change. lack of control: the heart. by taking exercise and so on. as both a doctor and as a man. smothering yourself.. or in the head. If we suffer pain it is because we cause pain to others. A pattern of health often has a quite logical sequence in it if we can ascertain the stages that lead to the originating cause.. This is important since it is at the heart of the matter. exactly. It is our mental attitude that is to be examined not the righteousness of our souls. channelled into a fixed direction. The hand. it has a slightly judgmental ring to it but he makes his point. If you suffer from stiffness of joint or limb. It is possible to counteract the effects by learning to breathe better. If we judge the body of ourselves or another with the sharp knife of our minds we will only cause pain. Other problems can be seen in a similar way. We need a loving. If you suffer from asthma or difficulty in breathing. “to be able from the life and history of the patient [person] to understand the conflict which is causing the disease or disharmony. failure to see aright and comprehend the truth when placed before you. deficiency or excess or wrong doing in the aspect of love: the eye. to give the necessary advice and 36 treatment for the relief of the sufferer”. Page 62 . he said. the state of bodily health is a matter of observable fact not something that requires moral criticism. This idea is elaborated in Heal Thyself. It will be necessary. Even the part of the body affected indicates the nature of the fault. Pain is the result of cruelty which causes pain to others. failure or wrong in action: the foot. which you should not have.. you can be equally certain that there is stiffness in your mind. The result is that pressure is localised in the physical body: in the heart maybe. This will effectively unsettle the pattern. may be worked out the reason and nature of the infirmity: the lesson required of the patient: 37 and the necessary correction made. it is because you are allowing someone to obstruct your own life-force from entering your body. And so. that you are rigidly holding on to some idea. it will be a matter of which form of disease takes hold first when we come to give a name to the illness.Chapter 14 or nervousness will induce. and may be mental or physical: but be sure that if you suffer pain. or from lack of courage to do right. and your pain will cease. caring understanding to appreciate how the mental attitude has become consolidated into this pattern of difficulty. Often there are many. Dr Bach saw this process as being a very literal indication of life activity. But if the fear remains the pattern will reform and the condition will continue. For Bach the relationship was direct. you are in some way stifling another personality. if you will but search yourselves you will find that some hard action or hard thought is present in your nature: remove this. In cases where tension. anger. hopelessness or dejection will lead to a slowing of all life activity in the body.. Any of the feelings of apathy. some convention may be. If you waste.

But for those who like to think about it we could go back to the most perfect case history of all. It might displace this mental attitude with pretence. In such circumstances case histories do not prove anything. as one teacher put it. What actually happens then is something rather like this. So while we may begin by attempting to remove the eczema from a suffering child Page 63 . Let us suppose that a child finds life to be difficult. the learned instinctive responses of family patterning and then the responses that we have to the variety of life experience. there would be no need for our existence here. They are the responses to a combination of factors: the inherited patterns that dispose our nature to certain attitudes. whatever. What mental attitude these create will be individual for each of us but it will be well established in most of us long before we are adult. if we were too good for this world we may be sure that we would be adorning another! So in this matter it is not a judgement that is sought but an understanding of the process of disease. As we experience life certain patterns of behaviour become engrained in us. if we had. When there is a prospect of the conflict being repeated the child has anxiety. But we have not yet reached that state of perfection. If we have in our nature sufficient love of all things. and those of us who suffer in mind or body are 38 by this very suffering being led towards that ideal condition. eczema a smothered fear and mental turmoil and earache a pressure of anger that wishes not to hear. For. But in individual cases the physical body could eventually register the story as earache. If the mental outlook is no longer being informed by the difficulty then the physical body has no longer that negative pattern distorting the flow of the life force. because that love would stay our hand at any action. We might perceive by intellectual reasoning but the process is far more difficult.. If we work with Dr Bach’s flower remedies we could prescribe for such a situation and know that as the emotional conflict was eased then the physical problem would disappear. eczema or enuresis (bed-wetting).. our mind at any thought which might hurt another. In fact each of these three offers a possibility of viewing the way that the pattern is manifesting since bed-wetting is likely to demonstrate fear or anger against the father.Chapter 14 If we approach the matter with criticism and judgement we will find it rebounds: we must then examine ourselves to see what is happening. our own life. What we then might see is how the process of our health has reflected the mental attitude that we have had in our lives. manipulative behaviour. rather we must actually see the process for ourselves. But all of us are seeking and advancing towards that state. Perhaps a deep conflict has developed between the parents. In order for us to see that what Bach describes is actually so we must observe its truth in our own experience. It is not a matter where some of us are perfected and others are not. then we can do no harm. For this we must first suspend disbelief and then open our hearts to life: we will be shown. It is clear that all of us in life are pretty much in the same boat.

The complexity makes it special and enforces the relationship of illness and health that already exists. We feel that it cannot be so simple. standing on our own two feet. Perhaps we may think that it is asking too much of a child but in fact the child will find it easier to do than an adult because the adult is more bound in with the idea of being unwell. Even if we leave out the white coats we have an image where the patient is seen in a recumbent position. Just the act of seeking help means that we have admitted that illness has got on top of us. As adults we seem to feel we need something more complicated than this to explain health and illness. But what Bach is putting forward is a view that requires us to reorientate our ideas. But while modern medicine has successes in some areas it cannot offer any hope of reducing the burden of illness or increasing the prospect of health since it has no explanation as to why we get sick. It also signifies that the illness has reached a stage of development where we can no longer maintain our daily living in the way we are accustomed. In actual fact it is not really necessary even to take a remedy for the difficulty that we experience once we can see that it derives from this mental state. This interestingly is equally true of our responses to actually taking the Bach Remedies for children respond more readily than adults in most cases. It is the complexity that leads us to go to specialists. What we see then is a mental outlook that is structured into the very way that we all see illness: we have a set idea of what our illness is and how we imagine we can get better. Just as thought forms and karmic shells create the patterns of behaviour that we express in life so we have certain set attitudes about what constitutes health and what leads to illness. Page 64 . Our instinct is for complex explanations since simple truths are more difficult to avoid. These attitudes often require complex intellectual structures to maintain the distance between idea and reality and to distance us from our responsibility for our own life. In other areas of medicine or health care we see that a less technological approach touches more upon the human aspect. But often the problem is still made into a complex issue. It has to be that way otherwise we have no way of telling who is the patient. measuring and assembling as many facts as possible in the hope of it making sense. At the extreme we see all the hardware of the modern hospital system probing. It is quite possible to work directly upon the mental state ourselves once we recognise that it is creating the distortion in our pattern of health. In such an example the pain is not allowed to show on the outside emotionally but it cannot be prevented from appearing physically. lying down under illness. For this reason we define a relationship that puts the helper as being okay and ourselves as being in trouble.Chapter 14 we must actually work to ease the mental outlook. The remedy in such an instance would be Agrimony which is for the anxiety and inner pain that is hidden by the appearance of cheerfulness. This may be illustrated by the picture that we have formed (mental outlook) about ourselves if we are a patient or a practitioner.

If we hold in our mind an attitude that is destructive to life we can only find ourselves being destroyed. in order to be more in the state of health we need only look to see what leads us towards the centre where there is a greater abundance of life.Chapter 14 The natural consequence of this is to see health as an either/or situation and to imagine that we need only take something to get us up and better again. 57 Ye Suffer from Yourselves: opcit p. But while we may receive specific help from another person the process of life is really not built upon such a see-saw. the one being slow and uncertain and the other being speedy and sure. Physician. If it helps to think in terms of visual models we can imagine the matter not as a line where we cross into ill health but as a circular image where the centre is the abundance of life and the periphery the various negative states of difficulty. Disbelieve in the reality of sickness even when we are ill.8 ibid p. There are many ways of expressing this. in like manner is it also with the mind which is full of maladies in the shape of hatred and jealousy and sensuality and anger and other painful and bitter sensations. an unrecognised visitor will flee. opcit p. Swami Sri Yukteswar (1855-1936) says: There are two ways to be rid of disease. Any other involvement in the difficulty is just delaying the change. 35 Dr Edward Bach quoted by Nora Weeks: Medical Discoveries of Edward Bach. And how will we do this? He says: Imagination is the door through which disease as well as healing enters. From this we can only conclude that what we each hold in our minds is the mental outlook that defines our perception of life. pp. the foolish physician studies disease in order to bring about health while the wise physician studies health in order to annihilate disease.14-18 36 37 38 Page 65 .6 Heal Thyself: opcit Ch:III. saying to his patients: “Fulfill the condition of health and diseases will fall away from you of their own accord. If we hold the attitude that sees ourselves as unable to overcome our life difficulty then certainly we will be incapable.” And if this is so with the body. Then. a right and a wrong way.

Even the first-aider’s kiss of life has its counterpart in emotional first aid. As we ‘rub off’ our difficulties upon one another so negativity can arise between us emotionally like static electricity. As people interact with life there are inevitable tensions and difficulties that arise. the pattern of irritation or indifference. A meal of artificial feelings. In some cases we turn away from the life force as it enters into us since it can be painful.Chapter 15 You Have Got the Idea It is now widely accepted that a good diet is helpful to a healthy life. We may look positively upon the prospect of working so directly upon our health and life. The ideal might be that we stay balanced in a loving acceptance of life but usually we topple over into a pattern of negative emotion. indeed any of the human states of mind. There is no substance without the thought form that is behind it. It is inevitable that in life we make mistakes and it even appears to be that we must make mistakes and will go on being given life difficulty until we see and admit that we do. That tendency shows our disposition to the remedy types that Dr Bach delineated: the 3 8 remedy states. starch and sugar so we will recognise that an emotional outlook that is strongly held by negative thought forms will cause us ill health. The pattern of fear or hopelessness. in others we accept the life force but cannot utilise it effectively. we might feel guilty for our failures and begin to reproach ourselves for what we feel we have done to our life and to others. But it is itself a negative emotion and we can actually be free from it. overdone attitudes and cold lifeless caring will not be helpful. An emotional block is a constriction of the life force as surely as a blocked trachea restricts the flow of air or arteriosclerosis and atheroma constrict the flow of blood. Alternatively we may react emotionally to the idea. The lessons of life are not intended to induce guilt. So we need to begin by lovingly accepting ourselves and not feeling guilty for what has happened. Once we have got this idea one of two things are likely to happen. Page 66 . We might see it like this. Each of us has a tendency to topple a particular way. Everything in the physical realm has its equivalent in emotional terms. especially if we pour on the salt of fixity and the vinegar of suffering. Just as we have come to trace the difficulty that is caused by a diet that is imbalanced. Understandable response. They are part of the dynamic of life experience. Life has mystery in it still and nothing is made clear and no problem solved by dealing out blame. heavily saturated by fat. rather to help us to be happy. We are beginning to see the need for such a review of our emotional diet. The issue is then not one of blame for making mistakes but what we do when we find out our failings. If we start to look at it this way we might well feel that we are to blame for the mess.

Quite often we get drawn into life dramas that will force us to work with these difficulties. We use the force of this static charge to create thought forms. If we are disposed to self-pity we will collapse in floods of tears. Sooner or later the static must be earthed out. In that case the static charge will be neutralised in us. If apathy is the response then we allow the charge straight through us so that the life force ebbs away . Then.Chapter 15 builds as a voltage charge in our being. Changing our diet begins with the first meal. positive. Negative thought forms create unhappiness and as they change so we become happy. We then look for an opportunity to unburden ourselves of them.sparks will fly. life-affirming outlook so we will be well. If we are disposed to irritation there will be an outburst .hurdles for those lacking in confidence. In the same way the Chicory type needs someone to be Chicory with: the emotional binding must be made upon someone. If we are fearful we will find the difficulty builds until we get to the point where what we feared actually occurs (we have created the reality from the charge). A simple and practical way to set to work upon ourselves is through the use of the Bach Flower Remedies.even those who come near to us will be earthed out by the pattern so that they will leave depleted. What is required is that we act to change our thought forms and as we change into a more harmonious. The Centaury person who is weak-willed equally needs the bossy Vine for the expression of the life lesson. Alternatively we may bury it in our guts where it festers as resentment. First we will notice the change as we become happy. As the static builds we find it increasingly difficult to hold the charge. We can do this to one another or agree to do it to the third party (scape-goating). Even if the process of degeneration has gone to a point where it is irreversible still the heart will be eased and a gentle and positive acceptance of life will suffuse the body. So life provides an external expression for the thought form . whatever ill has taken hold of our body it will be eased. If we witness the earthing out of these thought forms we will see the life force dissipate in the drama of the exchange. loads for those who are burdened by life and worries for the anxious. Bach discovered the remedies to help those who were sick in the body but we now can see a way to use them to heal the balance of the mind even before the body becomes an expression of a disease that requires healing. These thought forms could be positive or negative in content but since they arise from the friction or pain of contact they tend to be negative. If we wish to we can project them over a considerable distance to another person though the effect of ‘earthing’ is lessened and slower then. Thus a Vine person who is domineering requires a Centaury person to order about. or we may attempt to smother it and suppress the force until it explodes. In terms of the remedies we often recognise that in relationships people actually work the pattern together. not Page 67 . What would we do if we had no problems? We would invent them! To begin to clear the pattern and all the attendant problems we have only to start work upon it. Taking a flower remedy can help us to contact the positive force of life that will counter the negativity.

If we are handed the negative thought form of another person the same applies. It is not so sweet. If we used Bach Flower Remedies to work on such a state we would find help. We can create the positive thought form in ourselves first to neutralise and then to broadcast the force outwards. For the Cerato state which in a negative form is imitative and uncertain we can create positive thought forms that will determine that the intuition is responded to. Yet the action is deadly. The positive thought form of the tired and weak will be for strength and soon. However. rerunning the film of memories with a longing for the happiness of the past then we are refusing to be active in the present. To take Honeysuckle as a Bach Flower Remedy would act to bring us to life in the present. Then. Bach describes the process: We must steadfastly practise peace. We can work directly upon the thought forms themselves. Essentially all that we need for this is a recognition that the negative and positive states exist. or that which comes towards us. and earthing it out on another person. to keep in life things that should be dissolving back into other levels of existence. In consequence the life force coming into us would be used to enhance the present and not feed the thought forms of the past. and gradually develop this state of peace until no event of life. It works to maintain thought forms that would naturally decay. But once we recognise that the process is built upon thought forms we would find meaning. where we are constantly looking back. In practice what must we do? First let us look again to see what would be the action of the flower remedies. or even ripples. In such a case as this the negativity is not an active force that is earthed painfully upon another person but a drawing force that sustains the images of the past. It is also possible to work directly with the life force so that we can neutralise the negativity in ourselves. to disturb its tranquillity. instead of building the negative thought form.Chapter 15 earthed out through another person nor turned inwards to cause internal suffering. imagining our minds as a lake ever to be kept calm. without waves. conclude the lessons in the past and to free us from the binding of memories. This Honeysuckle state as Bach identified it has a romantic nostalgia. we can consciously neutralise it by creating the positive thought form. decisions are made and held to. This means that we create thoughts that are the opposite: in the positive of Honeysuckle they are seen as moving into the present and deliberately creating thoughts that are here and now. It takes an act of will to create such things and it requires our constant effort to sustain them. these thought forms are more than words. no circumstance. If we are stuck in a pattern that is refusing to work with the forward movement of life experience. no other personality is able under any Page 68 . The example of a different remedy will serve to further illustrate the process. They are actual force patterns.

and to realise that it is neither by worrying nor hurrying that we accomplish most. depression or doubt. In our world. For while they are always of benefit as a physical helper the true virtue of the remedies is in their showing of the mental states and how we may each work with them for ourselves. The quality of our thought forms creates the quality of our life. But it is actually possible for human beings to realign their being by reference to new or different thought forms. but by calm. Whether we begin with affirming the positive idea of the state. within the 39 reach of us all. In terms of this animal-level problem of illness we can create the thought form of health and realign ourselves accordingly all the way through to the physical. quiet thought and action become more efficient in all we undertake. in conflict and violence. in the ideas of polarity. In this way we can bring ourselves to really learn what the Bach Flower Remedies can teach us. If our thought form does not contain the illusion of our difficulties they will not exist. We see animals as bounded by instinct for this reason. That is the story of life. As we change as individuals so the world will change. by attuning ourselves to the natural world. We all know that human individuals are capable of change. by contemplating the image of the flower. This means that we are bounded by the limitation of our ideas. Who can stand in the way of an idea whose time has come? It Page 69 . with patience and perseverance. animals are subject to the limitation of the thought forms that create them. It is our thought forms yours and mine . it is in reality'. A donkey will always be bound into the limited thought form of donkey: a human being has the potential to transcend. As such he was aligning himself with a long tradition of wisdom that has always known that mankind creates its own difficulties and has the power to overcome them. Bach said that disease was only here in order to help us to see the nature of our conflicts. Equally the substance of any thing is only here to lead us towards the idea so that we can see and understand how it is. in the concept of materialism that gives us the appearance of being subjected to materiality.. If we work with the substance we will come to understand. and though at first it may seem to be beyond our dreams. We can be caught in the web of thought forms such as illness and health.Chapter 15 condition to ruffle the surface of that lake or raise within us any feelings of irritability.. A tiger is held within the pattern of its nature just as a gull is patterned to its gull behaviour. whatever way we endeavour to work we are trying to move towards a harmony of understanding. For every thing there is a season. a time when this thing alone is right and proper. health and well-being. By consciously creating a new thought form for our being we can change what we are. It will materially help to set apart a short time each day to think quietly of the beauty of peace and the benefits of calmness.that will help to determine what happens. Dr Bach showed us that disease derives from the negative emotional states and that positive emotional states lead to happiness. If we see and understand already we can do without the substance. The same is true of the animal level in humans.

We must love life more than conflict. 39 Heal Thyself: opcit Ch:III. we must love life more than unhappiness. we must love life more than any fixed pattern of ideas. p51 Page 70 . Life is about change and a love of life brings a joyous exclamation of being without limitation. Then we may love and accept the life lesson for our being and rejoice in the experience of being alive.Chapter 15 will explode into the public consciousness and no pattern of restraint will withstand it. we must love life more than illness.

22.56 homeothapy 41 V I vaccine Impatiens instinct 41 16 .20 mental conflict Mesmer Mimulus 27 41 33 P personality 34.44.42.41 Becquerel bee bird 26 9 .33.37 .28.39.28 psychology 27 .41 .29.26.65 J Jung 27 .31.38 sun method 41 H Hahnemann 37.70 herb 41 T temperaments Twelve Healers 24 41.16.33.17.28 29.31 . Nora 35.18 .27 .27 .41 36 W Weeks.22.44 B bacteriology 35 .22 23.38 .24.10 10.16.25.29 F Freud 27 S science 12.33 M Masons 37 medicine 5.20 L life force 7.36.28 Y yoga Yoga 28 28 K karma 13 14.19.35 37.26.28.65.39 39.41 potentise C cancer Clematis 36.42.13.39 41 psychological 27 .26 12 .10 .39 Heal Thyself 32.53.31.20.Index A animal behaviour 19 .39 7.33.40 R radiation religion 17.39.41.45.28 D diet disease 28.

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